THE 


RUE  CHURCH 


THE   I  >? (  2  V  I RER. 


ACT    FOB    CIRCULATION 


Br)  ttt.  Uen.  3,  £l'c<&iU,    f 


o 


the  Living  G<  r,f  tratl1-     X  T™ 


RICHMOND: 

RITCHIE    &     DUNNAVAXT,    PRINTERS. 

18G2. 


TRUE 


£XI>ICATED 


O  THE   INQUIEER. 

A   BRIEF 

TRACT   FOR   CIRCULATION. 

(Second  Edition.) 

132  lit.  Eetf.  !.-jHc®ill, 

BISHOP  OF  RICHMOND. 


ho  Church  of  the  Living  God,  the  pillar  and  ground  of  truth.    I  TIM.  iii.  15. 
And  if  he  will  not  hear  the  Church,  let  him  be  to  thee  as  the  heathen  and  the 
ublicau.    Matth.  xviii.  15. 


RICHMOND: 

RITCHIE    &    OUNKAVAKT.    PRINTERS 
1862 


Entered,  in  tie  Clerk's  Office  of  the  District  C< 
the  Confederate   States   of  America  f©  iem   District 

of  Virginia,  July  12! 


. 


PREFACE. 


•t  has  been  before  publi  without  a 

B  now  given.     Its  present  form  is  pre!' 

.  and  we  hope  it  will  do  more.     Tho 
if  procurinj 

bat  the  sul  lly  and  foi 

Inch,  but  for  the  war,  could 
I  by  such  as  feel  any  inter 

■nt  little  tract.  by  s< 
fall,  would  not  take  pains  to  procure,  and 
to  read,  more  learned  and  volumii 

'ivening  in  a  d<> 

fully  to  in  the  momentous  question  of  "Tin 

h,"  and  induce  them  to  seek  for  "  Th<  lb  spouse  <■[ 

liich  he  purchased  with  his   blood,*'   in  order  i< 
i  to  her  affectionate  charge,  their  immortal  souls,  we  shall 
1  iu  our  object.     To  such  solicitous  in- 
quirers, we  would  beg  leave  to  recommend,  among  oilier  works, 
■rusal  of  the  following,  viz :  Milner's  End  of  Controversy, 
lier's  Comparative  View,  Bossuet's  Variations,  The  Ami- 
Discussion,  The  Faith  of  Catholics,  Dr.   Kenrick  on  the 
nd  Poynter's  Evidences  of  Christianity.     An  attentive 
reading  of  these  works  will  convincfpffem.  that  there  is  no  certi- 
tude lor    Faith,  no  (inn  anchor  \nr  Hope,  no  security  for  Charity, 
:ission  to  that  divinely  constituted  and  unerring 
authority,  which  Jesus  Christ  gave  to  his  Church. 


Richmond,  July  18< 


THE  TRUE  CHURCH 


CHAPT! 


Whatever  may  belaid  in  eulogy  of  the  pretended  reformation 

•cur')  century,  ami  however  extravagantly  the  authors 

thereof  mi  died,  one  fact  will  ever  stand  forth  in  bold  re- 

upon  the  wall,  to  warn  the  doubt- 
ful and  in  lilty  tremble;  it  is,  that  by  the  reformation* 
/  have  both  suffered  ion.  mil  human 

rirtus, 
and  lament  the  evils  which  it  prod: 

the  storm,  by  which  rod  salubrious,  may 

perchance   have   !<■<:  cathed 

-.  mid  across  affrighted  cities.      But  v.  it,  both  in 

a  tornado  of  human  pa  - 
sions,  sweeping  along  upon  the  lower  strata  of  air,  and  involving 
in  the  vortex  of  its  whirl,  everything,  however  valuable  and  sa- 
cml,  which  lay  in  its  path. 

In  newspaper  essays,  in  the  more  pretending  columns  of  pom- 
pous periodicals  and  reviews,  in   the  declamations  of  schoolboys, 
and  in  the  speeches  of  legislators  and  statesmen,  from   whom  at 
wiser  things  might  bo  expected,  tin  ige  and  the  two 

ding,  are  extravagantly  praised,  for  the  r;n 
by  the  mind  in  its  onward  march,  for  the  inc- 

read  of  intelligence,  and  a  thousand  in 
cial  pi  :d  improvement,  so  that  <■' 

urred,  since  the  beginnfr^of  tho   sixteenth  century, 
the  opening  of  a  country  school  to  the  fabric  of  a  steam  en- 
frravely  placed  to  tho  credit  of  the  great  religious  revolu- 
tion, which,  it  lr  pretended,  removed  all  trammel  from  the  wings 
nj^^^HttM^the  Bible,  to  the  world  at  large,  as  a  heritage 

It  ie  thing  to  make  pompous  boasts  and  assertions,  and 

iut  empty  nonsense  in  elegant  phrases,  like  sparkling 

gems  of  paste,  set 'to  glitter  upon  gilded  pinchbeck.     It  is  easy 


for  ir<  n  who  know  little  to  seem  wise,  and  for  men  who  know 

diig  more,  like  paid  adv<  -  up  a  bad 

ril  the  worse  appear  the  better  reason.     But  as  all  men  are  not 
ignorant,  and  as  even  those  who  have  been  deceived,  by 
chance  or  other  have  their  eyes  opened  at  last,  to  see  that  "all 
that  "litters  is  not  gold,"  and  all  that  is  said  boldly,  and  repi 
often,  is  not  true,  so  with  regard  to  the  stereotyped  eulogies  of  the 
reformation,  we  discover  on  inquiry,  that  there  is  but  litth 
ground   for  them,  and  that  they  spring  chiefly  from  a  gratuitous 
liberality  on  the  part  of  the  admirers  and  dupes,  of  this  mighty 
falsehood  in  the  history  of  religion. 

If  we  admit  that,  in  all  the  mere  material  concerns  of  human 
life,  in  the  sciences  and  arts,  and  rather  in  the  industrial  and  me- 
chanical arts,  than  in  those  of  a  more  elegant  and  ornamental 
nature,  there  has  been  extraordinary  progress  and  advancement 
since  the  period  of  the  reformation,  we  are  far  from  admitting 
that  this  result  is  the  legitimate  effect  of  that  outrageous  revolt 
against  the  Kingdom  of  Christ;  and  we  think  that  all  the  im- 
provements in  the  condition  of  mankind  in  a  material  point  of 
view,  can  be  sufficiently  accounted  for,  by  reference  to  inventions, 
and  to  the  operation  of  causes,  absolutely  and  entirely  indepen- 
dent of  Luther's  desire  for  a  wife,  or  the  crimes  and  despotism  of 
Henry  VIII.  We  admit,  however,  that,  if  men  are  material ;  if 
their  destiny,  like  that  of  the  crawling  worm,  be  limited  to  the 
present  theatre  ;  if  the  thinking  principle  in  them  perish  in  the 
gloom  of  the  grave  with  their  mouldering  remains;  and  if  there 
be  no  dawning  beyond,  of  another  and  endless  existence,  the  re- 
formation was  a  great  and  glorious  epoch  in  the  history  of  the 
world,  because  its  tendency  has  been  to  give,  to  the  present  ma- 
terial interests  of  men,  a  superiority  over  their  spiritual  aud  fu- 
ture interests.  And,  supposing  the  soul  immortal,  and  that  there 
is  a  Heaven,  we  still  admit,  that,  if  men  will  be  gathered  there 
when  thev  die,  no  matter  what  they  have  believed,  or  how  they 
have  five.fl  hern  below,  the  reformation  was  of  great  advai 
inasmuch  as  ir  did  away  with  many  restraints  and  difficult  ob- 
servances, only  tolerable,  because  supposed  either  necessary  or 
useful  to  secure  our  happiness  hereafter.      But  if  men,  as  the 

made  free  by  the  truths  revealed  through 
Christ,  and  can  only  gain    Heaven  on  conditions  expressly  stated 
by  the  Redeemer,  then  we  maintain  that  the  reformation  has 
a  mighty  curse  to  mankind,  because  it  has  covered  the  truths 
the  gospel  with  darkness  and  obscurity,  and  rendered  it  to  many 
a  hard  task  to  discover  what  are  the  conditions  upon  whi 
offers  us  a  place  in  his  glorious  kingdom.      /<^ 

Men    have  progressed,  if  you   will,    WL  in   the  knowledge  of  t 
world;  they  are  wiser  grown,  in  their  own  generation;"  have  more 


THE  TRUE   CHURCH. 

s  which  puffeth  up,"  since  the  reformation;  and 

r  of  the  reformation,  all  carnal,  worldly, 

rial  men  might  boa*  But  as  to 

•»  the  kirn  rioua  truth,  as  to  the 

e  which  avails  for  the  eternal  happiness  of  men.  tin1  n 

i  out  of  the  Catholic  Church,  has  been  r 

ms  knowledge  has  a1  •  unfixed,  uncertain. 

;d  so  loaded  with  disputation  and  controversy,  as  to  be, 

to  un- 

All  the  landmarks  of  truth  have  been  broken 

all  the  prerogatives  of  spiritual  authn  d  op- 

d,  all  the  reve- 
n  intrinsically  examined  by  the  light  of 
on.  and  in  part  or  altogether  rejected,  all 
of  religio  a  have  been  devised  and   preached,  all 

ired  and  mingled  in  one  common  battle 
field;  and  we  ask  in  sadness,  what  one  religious  truth  is  now 
••   by  the  whole  Protestant  world?     We  ask  what  one  truth 
as  to  be  received  by  all  the  divisions  of  Pro- 
tisrn,  and  denied  by  none.'      This  confusion,  of  contradic- 
pinions  an  for  if 

uths  in  disput-  there  would  be  an  end  to 

ration,   inquiry   and  when 

and  positive  knowh  <>n  the 

two  and  I  four,"  whethei 

than  the  whether  Alexander,  Washing- 

tpoleon  1  ell  / 

and  a  that  dispute  is  impossible.     The  truths  of  r< 

tion  ar  be  known,  and  when  known  then  10  dis- 

ibout  them.     The  disputes,  and  controversies  of  the  rel). 
world,  therefore,  prove  a  lamentable  want  of  knowledjNl  .   that  is, 
a  very  great  ignorance  of  religious  truth.     And,  as  far  as  Protest- 
affected  the  present  age,  we  maintain  that  it  should  be 
Called    "the   age  of  religious  ignorance,"  or  if  you    prefer,   "the 
re  very  wise  for  this  lite,  and  very  igno- 
pning  the  next."     As  sects  have  continued  to  multiply 
since  the  epoch  of  the  reformation,  and  d  ■■ 
of  the  tenets  of  faith  have  been  involved  in    . 
is  ignorance  continued  to  spread 

ranks  of  the  unbeliever,  on  every  side,  augmented  to 

fill  extent,     Persons,  of  good  education,  are  driven  by  the 

disputes  of  profe     ng  Christians  and  by  their  uncharitable  bicker- 

tJPPTvery  abyss  of  deism.     Such   a  condition  is  certainly 

not  less  lamentable,  than  that  of  the  thousands  of  poor  creatures, 

whom  bible-loving  England  keeps  toiling  in  her  mines,  and  whose 

is  so  grei  Lough  grown  to  man's  estate,  they 


S  THE   TRUE    CHURCH. 

have  hoard  nothing-  of  Jesus  Christ  and  nothing  of  the  mi 
work  oi  redemption.*     Which  is  worse,  a  reformation  which  has 
produced  infidels  by  the  legitimate  operation  of  its  principL 
a  reformation  which  allows  the  rich  to  leave  the  poor  in  the 
ranee  of  the  heathen  ?     Bat  it  matters  not  which  is  worse,  l! 
formation  of  the  sixteenth  century  will  have  to  rest  under  the 
blame  of  both  those  sad  results. 

We  cannot  take  up  space  to  manifest,  that  no  other  result, 
should,  from  the  first  have  been  expected  from  the  reformation 
but  an  increase  of  religious  ignorance;  that  the  authors  of  this 
revolt,  were  carnal,  worldly,  unprincipled  men,  impelled  by  their 
passions,  and  regardless  of  the^interests.of  religion  and  the  glory 
of  God ;  that  they  acted  upon  false  principles  lor  a  mere  tempo- 
rary effect,  and,  with  glaring  inconsistency,  opposed  the  very 
same  principles,  when  others  assumed  them,  to  support  opinions 
and  views  contrary  to  their  teaching:  that  the  princes  and  poten- 
tates, who  supported  and  encouraged  "these  bold  bad  men,"  were 
also  actuated  by  the  very  worst  motives;  that  the  people,  who 
rallied  round  them,  were  lured  by  the  liberal  privileges  and  great 
immunities  offered  to  their  passions,  and  were  not,  as  some  have 
falsely  pretended,  converted  to  a  holier  and  purer  life;  these  facts 
can  all  be  proved — indeed,  they  have  all  been  substantiated  by 
irrefragable  testimony,  in  works  of  every  size  and  form,  accessi- 
ble to  such  as  desire  information. 

We  design  to  invite  attention  to  a  question,  which  naturally  oc- 
curs, upon  viewing  the  dissensions  and  disputes  about  religious 
truth,  and  the  continual  injury  done  to  the  xery  essence  of  Chris- 
tianity, by  the  destruction  of  charity  among  men;  viz.  whether 
the  Divine  Author  of  religion  did  not,  in  some  way,  provide  for 
the  preservation  of  religious  truth  and  charity,  and  establish  de- 
fences against  the  possibility  of  the  state  oi"  things  now  existing 
among  Protestants  ? 


CHAPTER  II. 


The  Sects  are  numerous;  hu*»all  admit  that  them  is  a  true  Church  of  Christ — 
A«BUinptiou8  of  Protestants  against  the  Catholic  Church. 

The  numberless  and  endless  controversies,  waged  with  bitte 
ness  among  those  who  cull  themselves  Christians,  clearly  imply 
and  evidently  show,  a  want  of  knowledge  of  the  truths  of  relU 

*  See  Dublin  Review  No.  XXVII.  Art.  & 


9 

we  arc  justified  in  i 
merit,  these  hitter  di 
ade  provision  against  ; 

tly,  in  his  plan,  the  unity  of 
nd  the  dominion  of 
siructive  pretensions  of  p  Igment. 

All  who  claim  the  name  tiaiT  admj^  thai  hrist 

ablished  a  Church,  since  the  lenoniinati 

luently  and  warmly  about  the  Church  ol  rist. 

The  manifest  intention  of  Christ,  in  founding  this  (In 
propagate  the  principles  of  his  religion;  that  is.  to  make  then? 
own  over  the  whole  world,  and  to  all  men.  oven  until  the  end 
time. 

e  who  should  r<  of  his  religion  were,  on 

conditions,  to  1  irch,  and 

\ship  with  himself,  and  with  the  rest  of  his  follow* 
rought  safely  through  the  desert  pil  of  the  pre 

cternai  kingdom,  of  who 

rid. 
Christ  must  1  uths  of  his  religion 

odd  be  taught,  belies  rch,  precisely 

night  them  himself,  without  alteration  o 
Iy  he  must  h;i\  Mould,  in 

:'  time,  be  added  to  the  fellowship  of  his  Church.  sh< 
and   "in 'the  bonds  of  <  '.-■ 
lit  " 
eligious  truths  which  Jesus  Ch  1  a  know' 

which,  by  thf  establishment  of  his  Church,  he  v. 

nd  spread  over  the  whole  world  for  the  benefit  of  all 
it.  were  well  defined  and  pre< 

•ral   principles,  perfectly  harmonizing  with  cacii   < 
■ir  nature  incapable  of  change  or  improvement. 
We  need  not  underl 

idence  of  their  truth  in  theii 
f  the  best  contrived  and 
The  world  was  ignorant  of  tl,  of 

■In  it,  and 

'verve-.!  able  to  come  to  a  know- 

•   it,  only  by  t'   ■  ;■'  I  of  the  Church,  which  was  established 

r^^Turpose  of  teaching  what  he  revealed.     Hence, 

Kprom  ecclesiastical   history,  that  all  the  nations  of  the 

^prnat  have  been  fortunate  enough  at  any  time  to  pass  from 

i  cfavkness  of^^anisin  into  the  admirable  light  of  Christian 

have  done  so  under  the  guidance  of  the  Church  estab- 

iirist,   which,    like   a    faithful   spouse,    has    presented 

0  her  beloved  as  the  children  of   her  affection.     Hence, 

1* 


10  TI! 

(  n4tionfl  whicli  have  renouDceiallegiance  to  this  Churcli 

!!.-»'(]  to  claim  her  as  mother,  have  gradually  relapsed 
>(•  of  Christian  Truth,  in  proportion  to  the  violent** 
perseverance  of  their  rebellion,  until  some  are  becoming,  with 
iv>pect  to  tlie  moral  virtues  and  the  Christian  mysteries,  but  little 
ior  to  the  very  heathen. 

As  there  are  various  sedffe  in  Christendom  now  exhibiting-  claims 
to  be  the  Church  of  Christ,  we  often  hear  the  inquiry,  "winch  is 
I  iuirch?" — "which  is  the  Church  of  Christ?"  But  we 
marvel  how  any  person,  who  is  at  all  acquainted  with  the  fa< 
history,  can  be  the  least  puzzled  to  decide  this  question.  Upon 
the  records  of  the  past  may  be  seen  the  true  titles  of  each  of 
these  pretenders,  and  God,  in  his  mercy,  has  so  disposed  events, 
that  to  the  honest  inquirer  there  is  superabundant  proof  of  the 
superior  claims  of  the  One,  Holy,  Catholic,  and  Apostolic  Church. 
We  easily  fis  the  origin  of  each  of  the  sects  at  a  period  far  pos- 
terior to  ihe  time  of  Christ,  and  thereby  show,  that  if  Christ  estab- 
lished a  Church  at  all,  none  of  these  can,  by  any  possibility,  be 
his  Church.  We  easily  prove  from  the  records  of  history,  and 
from  the  progress  of  religious  controversy,  nay  from  the  very  ad- 
missions of  the  different  sects,  that  the  Catholic  Church  existed 
before  them  all;  that  these  separated  from  her;  that  they  pro- 
tested against  her;  and  thereby  we  show  that  if  any  existing 
Church  be  the  one  which  Christ  established,  it  must  be  the  Catholic 
Church.  We  do  more,  for  we  prove  the  continual  existence  of 
the  Catholic  Church  from  the  very  time  of  Christ  and  his  Apos- 
tles, and  thereby  show  that  she  is  truly  his  Church. 

Yet,  it  is  a  general  tenet  of  religious  opinion,  among  Protes- 
tants, that  the  Catholic  Church  is  "a  false,  superstitious,  and  even 
idolatrous  Church,"  and  that,  for  the  love  of  God,  all  true  ( 
tiaus  should  regard  her  with  hatred  and  aversion. 

This  tenet  of  religious  opinion,  ought  to  be  considered  as  the 
only  fundamental  and  clearly  ascertained  point  of  the  Protei 
symbol,  because  it  seems  to  be  the  only  one  not  in  dispute  among 
i  us  examine,  for  a  moment,  the  data  upon  which 

this  assumption  against  the  Catholic  Church  is  made. 

.ranted  that  several  of  the  doc: 
and  observances  of  the  Catholic  Church  are  false  and  supersti- 
tious.     Assuming  the  doeirines  to  be  false,   they  denounce  the 
Church    which    teaches    them.      But,    in    response,   the   Catholic 
Church  proves  that  these  same  doctrines  have  be  ;  by  tl 

Church,  during  preceding  centuries,  from  the  very  tnroM 

Secondly:    Protestants,  finding  this  to  be  true,  assumerRm 
Church,  very  soon  after  the  time  of  Christ,  fell  into  error,  s^^H 
stitiou,  and  idolatry,  in  a  word,  that  "it  fell  into  pop(|MML 

Thirdly:    When  asked,  where  was  the  Church  of  (In 
the  ages  when  the  Catholic  Church  was  the  only  visible  Chris    • 


THE   TRUE   CHURCIT.  11 

sume  that  the  Church  of  Christ  was,  during  all 
that  ti  Hie. 

They  assume  that  it  became  again  visible  in  the 

n  of  Luther  and    his  followers,  in   the  sixteenth   century, 

now  visible  in  the  heterogem  who  are  disturbing 

Jtendom,  with    their  clamorous   disputations  and  contradic- 

i  schemes  and  theor 

Upon   these   liberal    and    perfectly  gratuitous   assumptions,   is 

based   that  harmonious  and  concordant   hostility  to  the  Catholic 

Church,  which,  as  we  before  remarked,  is  the  only  point  upon 

which  Protestants  present  a  semhla  n't. 

A  proper  apprehension  of  the  nature  and  attributes  of  the 
Church,  must,  at  once,  prove  how  false  and  absurd  it  is,  to  assume 
that  the  Church  of  Christ  could  either  become  invisible,  or  fall 
into  error  and  idolatry.  And  these  assumptions  are  but  the  sub- 
schism  and  heresy,  which  have  no  better  plea  to  shield 
themselves  from  censure  ami  condemnation. 


CHAPTER  III. 

fined— It  is  a  viable  Society — It  is  a  teaching  Authority 
endowed  with  Infallibility  In  its  teaching. 

The  Church  of  Christ  is  his  spiritual  kingdom  on  earth,  and 

be  defined,  to  be  the  society  of  men  united  in  the  profession 

of  one  and  the  same  faith,  and  in  communion  of  the  same  sacra- 

?,  under  the  government  of  legitimate  pastors,  and  especially 

of  the  Roman  Pontiff,  "who  is  the  Vicar  of  Jesus  Christ." 

As  an  organized  society  of  men,  with  a  well  ascertained  govern- 
ment, the  Church  must,  of  its  very  nature,  be  visible,  and  to  as- 
sume that  it  could,  at  any  time,  become  invisible  without  ceasing 
ist  altogether,  is  repugnant  to  the  principles  of  common 

ociety  composed  of  Pastors  and  the  faithful,  united  in  the 
exterior  profession  of  the  same  faith;  where  the  doctrines  of 
Christ,  were  daily  explained  :  where  the  ordinances  or  sacraments 
of  Christ  were  daily  administered  ;  where  the  members  were  con- 
tinually in  the  custom  of  assembling  together  for  the  public  wor- 
^p  of  God.  was  essentially  a  visible  society. 

H5f   this    great   visible    society,   the   prophet,   Isaiah,    foretold: 
H^nd  it  shall  come  to  pass  in  the  last  days,  that  the  mountain  of 
the  house  of  the  Lord  shall  be  established  on  the  top  of  the  moun- 
tains, and  shall  be  exalted  above  the  hills;  and  all  nations  shall 


12  THE    TRUE    CHURCH. 

flow  unto  it."*  Daniel,  also,  alludes  to  its  visible  propagation: 
"  And  the  stone  that  smote  the  statue  became  a  great  mountain, 
and  filled  the  whole  earth. "f 

hi  Micheas,  it  is  said  :  "But  in  the  last  days  it  shall  come  to 
pass,  that  the  mountain  of  the  house  of  the  Lord  shall  be  i 
lished  on  the  top  of  the  mountains,  and  it  shall  be  exalted  above 

the  hills,  and  the  people  shall  flow  unto  it:" "And  many 

nations  shall  come  and  say  :  Come  let  us  go  up  to  the  mountain 
of  the  Lord,  and  to  the  house  of  the  God  of  Jacob,  and  he  will 
teach  us  his  ways,  and  we  will  walk  in  his  paths,  for  the  law  shall 
go  forth  from  Sion,  and  the  word  of  the  Lord  from  Jerusalem. "J 

These  prophesies  are  understood  by  all,  to  have  referei 
the  reign  of  Christ,  and  to  describe  the  extent  of  his  Kingdom. 
The  house  of  the  Lord,  thus  lifted  up,  like  a  mountain  upon  the 
top  of  mountains,  was  to  be  seen  far  and  wide,  since  "  the  nations 
of  the  earth  were  to  flow  unto  it,"  to  receive  the  law  and  li- 
the word  of  God.  And  we  find  that  Christ,  who  came  to  be  "the 
light  of  the  world,"  tells  us  that  his  chosen  followers  and  apostles 
should  also  "be  the  light,  of  the  world,"  and  his  Church  be  as 
"  a  city  seated  on  a  mountain"  which  "  cannot  be  bid 

To  suppose  that  the  Church  became  invisible.,  is  to  say  that  the 
light  was  obscured,  that  "  the  city  seated  on  the  top  of  the  moun- 
tain" was  concealed,  which  Christ  declared  impossible. 

Of  this  visible  society,  we  find  mention   made  in  the  twentieth 
chapter*of  the  Acts  of  the  Apostles:  "Take  heed  to  yours 
and  to  the  whole  flock,  wherein  the  Holy  Ghost  hath  placed  you 
Bishops,  to  rule  the  Church  of  God,  which  he  hath  purchased  with 
his  own  blood."     It  would  be  superfluous  here  to  under! 
show  that   risible  men,  selected  by  the  Holy  Ghost,  to   rule  the 
Church  of  God,  could  do  little  good  as  governors  or  rulers  of  an 
invisible  Church;  that  their  office  of  shepherds  would  ' 
sinecure,  if  their  flocks  were  invisible.     St.  Paul  exhorts  Timothy 
to  preach,  the  word,  and  avers  that  he  himself  and  his  co-laborers, 
are  "  dispensers  <>f  the  Mysteries  of  God,''1  which  functions  ne- 
cessarily imply  the  existence  of  a  visible  society  of  men.  for  \ 
benefit,  the  word  is  preached  and  the  mysteries  are  dispens* 

We  will  now  proceed  to  show  that  Christ,  when  he  instil 
•his  Church,  created  therein  a  t melting  tribunal,  lor  the  purpose 
of  disseminating  the  truths  which  he  revealed,  and,  in  order  that 
mankind  might  learn  these  truths  with  ecrtaintyfW%T^t<-d  this 
tribunal  with  an  infallible  authority,  and  made  it 
guide  in  the  affairs  of  religion. 

This  is  the  solution  of  all  difficulties  upon  the  momentous  c9 
-pern  of  salvation.  It  is  hostile  to  the  pretended  claim  of  privaj 
judgment,  and  obviates  the  danger  of  sects,  schist 

*Chap.  ii.  v.  2.        tChap.  H.  v.  35. 


E^ 


13 

orifice  of  truth  and  charity,  by  preventing  vexa- 
ii nablc  controv< 
sure  guide  to  the  learned,  who  are  willing 
pride  to  the  will  of  God,  and  to  the  unh 
qualified   to  examine  tiic  real  merits  of  con1 

poken  of  by  the  Prophet,  in  which  even  fthnot  err."' 

he  only  provision  which  Jesus  Christ  has  made  "to  preserve 

the  unity  of  the  spirit  of  faith,  in  the  bonds  of   divine  charity," 

and  hence  all  who  have,  at  any  time,  by  their  pride  and  obstinacy 

willing  to  make  schisms,  to  broach   he 

•  I.  in  self  defence,  to  deny.  .', 
n\'  Christ,  such  authorii  And  none' i; 

nied  il  e  but  thoi  ni  it 

as  a  pretension. 

Now,  let  a  person   seriously  reflect,  whether  tl  ce  of 

such  an  authority  is  no1  essential  to  the  very  nature'  of  the  *  Imreh. 
The  Church  consists  of  those  who  teach  and  those  who   I     . 
Christ :  consequently  it  <  ons 

r  by  the  bonds  of  the  same  faith.     How.  then,  can 
u  united  1  ids  of  the 

liberty  to  believe  what  he  pleases?     A  unity  of  faith  is  in  direct 
contradiction  10  the  liberty  of  private  opinion.     The  oue 
her. 
It'  v  mbers  of  a  Church,  it  should  be  becau 

er  it  the  Church  of  Christ.     If  they  consider  the  Church 
which  they  join,  to  be  the  Church  of  Chi  believe  its 

that  the  Chui  t  can  teach%er- 

Fhey  enter  the  Church  of  CI 
s  inferiors,  they  join  in  fellowship,   not  to  teach   the 
Church,  but  to  be  taught  by  the  Church.    If  there  be  in  the  Church 
.  there  cannot  be  in  th< 
titute  himself  a   superior  jm!  t 
own  plea 
of  the  Church  implies  the  existence  of  a  te: 

absolute,  and  hence  all  sects  have,  in  practice,  been 
forced  to  adopt  the  principle  of  authority,  which  they  rejected  at 
first,  merely  to  justify  their  revolt  against  the  Universal  Church. 
Luther  denied  the  infaltfhle  authority  of  the  Church,  and  against 
the  whole  world  .-mux]  up  alone,  pretending  that  the  Clmi'ch  of  the 
world  had  fallen  into  error,  while  he  only,  knew,  believed, 
md  prmessed  the  true  doctrines  of  Christ.  Protestants  applaud 
ler  for  this  bold  stand  against  the  divinely  constituted  autho- 
of  the  Church;  but  Luther  claimed  afterwards  for  himself 
e  authority  which  he  denied  to  the  Church,  and  each  reformer, 
ho  imitated  Luther  in  his  rebellion,  afterwards  imitated  him  in 
his  pretentions  to  rule  and  govern  with  an  authority  net  to  be  set 


14  TRUE  CHURCH. 

aside,  opposed,  or  disputed — that  is,  with  an  authority  practically 

infallible. 

iiiing  is  the  scene,  which  Protestants  contemplate  with 
-lire,  as  the  glorious  origin  of  their  inconsistent  s< 
Here,  on  one  side,  is  the  whole  Church  of  Christ  immersed  in 
error  and  superstition,  consequently  in  subjection  to  kV The  gates 
of  Hell,"  contrary  to  the  express  promise  of  her  Divine  Founder; 
and  on  the  other,  stands  Doctor  Martin  Luther,  an  apostate  friar, 
who  declares  that  he  alone  is  right;  that  the  true  doctrines  of 
Christ  are  known  only  to  him;  that  consequently,  he  is  himself 
the  true  Church  of  Christ,  being  the  only  person  possessed  of  re- 
ligious truth.  How  revolting  to  good  sense  to  suppose  such  a 
condition  of  things!  As  if  the  Church,  which  St.  Paul  says 
"Christ  purchased  with  his  blood;"  and  over  which  he  placed 
bishops  to  watch  and  "rule,"  should  have  become  a  faithless,  de- 
graded spouse,  no  longer  bringing  forth  children  unto  her  beloved, 
but  the  leman  of  the  devil,  guiding  men  to  eternal  destruction, 
while  jit  the  same  time  God  can  find  no  better,  purer,  holier  per- 
son than  Luther  to  be  the  preserver  of  his  doctrines,  and  to  recall 
men  to  a  knowledge  of  his  forgotten  gospel.  What  a  gross,  pal- 
pable absurdity  lies  here  before  us  when  we  examine  the  salient 
point  of  that  clamorous  outcry,  raised  by  Protestants,  against 
the  Catholic  doctrine  of  an  infallible  teaching  authority. 


CHAPTER  IV. 

f'li"  Church  is  a  question  of  fact — Did  Christ  authorize  his 
Church  to  tcaeli  micnine'ly  the  truths  of  Christianity?  The  Protestant  sophism 
of  a  '"vicious  circle" — The  real  '"vicious  circle"  of  Protestants — A  sacred  Hie- 
rarchy constituted  by  Christ — The  Apostles  and.  the  Primacy  of  St.  Peter. 

Whether  or  not  the  Church  of  Christ  has  been  invested  with 
the  authority  to  teach  positively  and  unerringly  the  truths  of 
Christianity,  is  a  question  of  fact  susceptible  of  proof,  and  nume- 
rous and  conclusive  are  the  arguments  drawn  from  every  source, 
by  Catholic  writers,  to  set  this  fact  in  the  broadest  light  of  evi- 
dence. 

1.  That  Christ  established  a  Church  is  a  point  conceded  u$ 

2.  That  he  institute^  in  this  Church  a  teaching  tribunal  is  al 
admitted. 

3.  That  the  duty  of  this  tribunal,  was  "to  teach  all  nations,  tc 
observe  all  those  things,  which  he  commanded,"  will  also  be  ad- 
mitted. 


THE   TRUE    CHURCH.  16 

4.    That  he  could  make  provisions  to  protect  this  teaching-  tri- 
from  any  danger  of  disseminating  error  as  his  doctrine,  will 

•  ■  denied  h;  divinity. 

Hint  it  would  have  fitly  to  the  advantage  of  man- 

kind, to  have  such  infallible  guide  in  matters  of  religion,  few  can 

Bat  many  boldly  maintain  that  Christ  has  not  instituted  this 

ity  in  his  Church,  and  has  left  with  men  no  safer 

than  the  scriptures,  interpreted  by  private  judgment.     It 

is  the  aim  of  these,  to  extol  the  scriptures  in  the  mosi 

gant  manner,  as  if  they  only  have  due  admiration  and  reverence 

n  vealed  word,  whereas  they  are  guilty  of  the     ■ 
of  making  much  ado  about  the  material  while  they  sacrifice  the 
spiritual.     They  laud  the  letter  of  the  law,  while  they  do  as  they 
with  the  spirit  or  meaning.     They  profess  much  reverence 
nd's  word  in  the  abstract,  whilst  in  practice  all  tie 
is  for  their  own  sense.     They  care  more  for  their  o1   n  views 
what  (rod  said,  and  for  their  own   ingenuity  in  the  art  of 
ion,  than  they  do  about  what  God  in  reality  has  said. 
from  their  contradic  tions, 

ly  advocated. 
boast  of  Prot<  admit  nothing  but  what  the 

hem  on  the  ground  they 
were,   to   foil   them   with    the  very 
i  which  the}-  confide  for  victory,  Catholic  writers  are 
;  droit  the  scriptures  to  be  the 

>w  that  you  cannot  prove  the  divine  inspira- 
e  books,  i  'i  them  from  our  Church, 

itimony  of  our  Church  is  to  establish  the  fact 

re  divinely  inspired.     But  inasniu< 
ill  confute  you  from  the  very  test  i 

hat  the  Church  of  Chri  ■■ .  « 

om  her  Divine  Founder  a  promie  <; 
plishing  tl 

ned  to  perform."     ••  Take  care."  c 
alarm,   "you  are  abot  nvoK'ed  in   '.-'■■ 

ou  will  prove  tiie  Church  to  be  infallible  by  the  scriptures, 
rove  the  divine  inspiration  of  the  scriptures  by  the  testimony 
infallible  Chnrch." 

ions  sophism  may  be  dissolved  by  the  simple  state- 
nt,  th  ■'   the  existence  of  the  Church,  its  organization,  its  con- 
nnd  its  authoritative  and  successful  operation  in  fulrill- 
he  work  for  which  it  was  commissioned  by  its  Divine  Founder, 
>e  proved  to  him  who  denies  the  scriptures  to  he  divinely  in- 
.   hut  who  will  necessarily  admit  the  historical  antiquity 
aud   authenticity  of  tfiese  writings.     Like  other  -facts,  it  can  be 
0   by  historical  evidence  that  an  extraordinary  personage. 


16  THE    TRUE    CHUB 

■  i-ached  Christianity,  and  founded  the  Church  in 
v  dty  has  been  taught  and  professed;  and  that  the 

writings,  preserved  by  this  Church,  were  written  at  tin 
by  the  persons  specified,  and  are  truly  authentic  documents.     The 
fact  of  their  authenticity  is  distinct  from  that  of  their  divine  in- 
spiration.    It  is  on  these  grounds  that  we  meet  and  convince  the 
infidel.     If  then  this  Church,  which  has  existed  perpetually 
the  time  of  its  foundation  by  Christ,  teach  that  the  scriptur 
inspired  by  God,  and  are  testimonials  of  her  attributes,  pre 
tives  and  doctrines,  and  contain  the  history  of  the  works  pei !' 
by  her  Divine  Founder,  as  well  as  of  the  first  events  of  her  own 

:   where  is  the  vicious  circle?     The  rational  and  li 
of  mankind,  who  look  to  the  evidences  of  history,   and   are  not 
blinded  by  prejudice,  do  not  hesitate  to  acknowledge,  that  upon 
the  character  and  testimony  of  the  Catholic  Church,  as  upon  the 
foundation  stone,  reposes  the  character  of  the  Bible  and  the  true 
titles  of  the  Christian  system.     From  the  Catholic  Church,  they 
admit  that  the  scriptures  have  been  received,  and  if  she  be  | 
and  incredible  witness,  there  can  be  no  religious 
tude.     Hence  it  was  with   portentous  meaning  that  th 
called  the  Church  "  the  pillar  and  ground  of  truth."     If  the  pillar 
be  shattered,  or  the  ground  become  a  treacherous  marsh,  wh 
be  the  fate  of  truth?     And  even  if  there  be  between  the  Church 
and  the  Scriptures,  a  mutual  testimony,  and  the  one  uphold  the 
oilier,  does  this  constitute  a  vicious  circle?     When  the 
referred  to  the   scriptures,  saying:  "These  are  they  which 
testimony  of  me,"  in  order  that  he  might  confound  the  unbelieving 
.tin  scriptures  while  they  rejected  Christ,  was 
;:■■■.  -     .  ;    ring  in  a  vicious  circle?     But  enough  con- 

cerning this  subterfuge  of  error,  which  is  held  up  as  a  blind  to 
conceal  the  confusi  i  H 

We  miiiht  retoit  upon  Protestants  the  charge  of  using  a  vi 

!  to  prove  the  divine  inspiration  of  the 
scriptures,  and  they  tell  u     that  the  scriptures  prove  then: 
to  be  divinely  inspired.     When  this  is  denied,  they  endeav 
make  out  that  the  Holy  Spirit  enlightens  men  to  perceive  tin 
scriptures  are  of  divine  inspiration.     They  prove  the  illumination 
of  the  Holy  Spirit  by  the  scriptures,  and  prove  the  scriptur 
the  illumination  of  the  Holy  Spirit.     They  know  nothing  i 
Holy  Spirit  except  from  the  scriptures,  and   hy  tin*  Holy  £ 
they  know  the  scriptures.     That  is,  they  take  for  granti 
they  are  required  to  prove.     Upon  this  point  Protestantis 
be  always  at  fault. 

Availing  ourselves  therefore,  of  the  admission  of  Protestants 
that  the  script-ores  are  divinely  inspired,  we  have  the  rijit,  to 
prove  to  them  by  the  scriptures,  the  infallible  authority  of  the 
Church,  and  when  the  demonstration  is  comple 


1 


THE  CHURCH.  L? 

y  have  no  right  to  evade  its  force,  by  asking  us,  how 

•w  that  tlie  scriptures  are  divinely  inspired  .'     The  force  of 

ows  up  out.  of  the  mutual  admission  of  the 

that  /he  scrip'  led  as  God's  word. 

In  the  scriptures,  and  particularly  in  the  New  Testament,  we 

find  proofs  direct,  clear  and  conclusive,  to  establish  the  fact,  that 

hurch  of  Christ  ituted  the  unerring,  infallible  guide 

of  mankind  in  the  concerns  of  salvation.     Jesus  Christ  selected 

'lowers  twelve  men  whom  he  invested  with  high  powers 

his  Apostles.     Of  these  twelve,  lie  appointed 

Ler,  as  the  chief  of  the  rest.     When  the  nam o~ 

e  are  mentioned,  St.  Matthew  emphatically  says  of  the  one 

appointed  as  the  chief,  "The  first,  Simon,  wl  d  Peter."* 

And  we  find,  from  St.  John,  that  Simon  was  not  called  Peter, 

until  he  was  chosen  by  Christ  to  be  made  an  .  ;id  he  then 

because  he  was  to  be  "  the  first,"  and  because 

upon  hira,  as  upon  a  rock,  Christ  declared  that  he  would  build  his 

Church.     "  And  Jesus  looking  upon  him,  said  :  thou  art  Simon 

on  of  Jona  :  thou  shalt  be  called  Cephas,  which  is 
Peter. "f     "  Thou  art  Peter ;  and  upon  this  reek  I  will  build  my 
Clmrch."| 

It  was  then  with  great  significance,  that  St.  Matthew,  in  naming 
the  twelve  divinely  commissioned  ministers  of  Christ,  who  were 
the  faith  and  plant  the  Church,  states  that 
Simon,  who  is  called  Peter,  is  the  first,  for  his  name  was  changed 
from  Simon  to  Peter,  by  Christ,  to  indicate  his  supremacy,  and  to 
show  the  important  place  which  he  should  occupy  in  the  Church. 
Consistently  with  this  view,  we  find  the  name  of  Peter,  at  all 
times  brought  forward  prominently  by  the  sacred  writers,  when 
the  other  Apostles  are  merely  referred  to. 
being  with  Peter.  Thus  we  read  ''Peter  ami 
and  those  with  him,"  &c.  Also.,  when  the  Saviour  paid  tribute, 
he  did  so  for  himself  and  Peter. 

No  person,  who  has  examined  the  scriptures  with  attention,  can 
deny  that  the  xVpostle  Peter  was  chosen  by  Christ,  in  a  particular 
manner,  to  aid  him  in  the  great  work  of  man's  salvation.  A 
French  wiitei§  has  taken  the  pains  to  collate  the  passages  wherein 
the  naun#of  Peter  is  introduced  into  the  New  Testament,  and  has 
found  this  Apostle  named  in  thirty  two  passages.  Hesajsthat 
"of  these  thirty-two  passages,  there  are  twenty-seven,  where 
PeterP^Wmed  first;  three,  where  he  is  named  last,  but  where 
evidently  the  last  rank  is  the  most  worthy;  and  only  two  in  which 
He  is  nor  brought  forward  first."  Of  these  two,  one  is  the  passage 
wherein  St.  John  says,  that  "Philip  was  of  Bethsaida,  the  city  of 

*Matt.  c   x,  v.  2.  t  John,  c.  i,  v.  42.  tMatt.  c.  xvi.  v.  18. 

§  Thu  Bishop  of  Bayoune  in  his  demonstration  of  Catholic  truth, 

Ik. 


18  E   TRUE   CHURCH. 

Andrew  and  Peter;"*  but  at  this  time  neither  Andrew  nor  I 
had  bre.n  chosen  Apostles.     The  other  passage,  in  which   Peter 
is  not   first  named,  is  this  of  St.   Paul:    "And  when   they  had 
known  the  grace  that  was  given  to  me,  James,  and  Cephas  and 
John,  who  seemed  to  be  pillars," f  &c. 

Here  we  find  the  name  of  Cephas  second,  but,  1st,  there  is  a 
doubt  among-  the  learned,  whether  or  not  the  Cephas  here  men- 
tioned, was  the  Apostle  Cephas,  or  Peter.  Among  others  of  the 
ancients,  Clement  of  Alexandria,  thought  it  was  not  St.  Peter. 
2dly.  It  is  shown  from  some  ancient  manuscripts,  that  the  reading 
has  been  altered,  and  in  place  of  "James,  Cephas,  and  John," 
we  should  read  "  Cephas,  James,  and  John."  "  Mamachius  proves 
from  ancient  copies,  that  in  this  text,  Peter  was  first  named." 
Sabbathier  maintains  that  he  was  first  named  in  the  ancient 
Italian  version. J  And  Grotius,  though  a  Protestant,  testifies 
that  this  is  the  reading  in  the  version  of  Alexandria.§ 

Cardinal  Perronius,  in  his  response  to  the  King  of  England, 
proves  this  fact  from  the  Greek  edition  of  Complutus.  He  and 
Lieberman  also  show  that  St.  John  Chrysostom,  St.  Augustine, 
and  St.  Jerome,  in  their  comments  on  thg  epistle  to  the  Galla- 
tians,  used  the  copies  referred  to  by  Mamachius,  and  gave  the 
reading  •- Cephas,  James,  and  John.'"  Theodoret  does  the  same 
in  his  15th  chapter  on  the  epistle  to  the  Romans. 

The  scriptures,  therefore,  ma,y  be  said  invariably  to  give  to 
Pete i-  the  most  prominent  and  important  place. 

Moreover,  it  is  undeniable  that  the  Saviour  gave  up  to  Peter 
the  care  of  his  whole  spiritual  flock.  After,  three  distinct  times, 
exacting  from  this  Apostle,  bjr  name  and  in  express  terms,  a  pro- 
fession of  love,  he  says  to  him,  "Feed  my  sheep,  feed  my  lambs. "|j 

But  if  Peter  was  the  first,  and  was  particularly  selected  to  be 
chief  ruler,  or  shepherd,  the  rest  were  commissioned  to  co-operate 
with  him  in  the  high  and  holy  duties  of  the  pastoral  charge.  And 
though  Christ  professedly  "built  his  Church  on  Peter,"  the  rest 
were  placed  with  him  in  the  foundation  of  the  mighty  Temple  of 
Holiness,  of  which  "Jesus  Christ  was  himself  the  chief  corner 
stone. "11 

We  have  now  before  us,  from  scripture  testimony,  the  first  ele- 
ments of  the  constitution  of  the  Church.     We  behold  it  founded 
by  Christ,  its  great  invisible  head.      We  see  it  receive  from  Christ 
a  visible  head  or  ruler,  with  a  body  of  Bishops  to  act  in  conjuni 
tion  with  him.     The  head,  and  the    Bishops  are  well  acquaints 
with   the   powers  and    prerogatives  of  their  respective  ofriee^l^B 
are  well  aware  of  the  end  for  which  they  have  received  the 
All  this  has  been  made  known  to  them  during  the  time  that  the 


♦John,  c.  1.  v.  44.  f  Gallatians,  c  2.  v.  9, 

JThe  first  Latin  version,  or  old  Vulgat.        §  See  Lieberman.  Theol.  2  torn.  p.  19). 
I)  John  xxi.  15,  &c.  tf  Ephes.  ii.  20. 


II. 


THE    TR\  19 

ning  to  the  instructions  of  their  Di 
•  II    farther   examination,  thai 
subordinate  and  inferior  ministers,  to  co-operate 
fulfilment  of  their  mission.     St..  Paul  writes  to  Titus:    "For  this 
T  left  thee  in  Crete,  that  thou  shouldst  set  in  order  the  things 
it  are  wanting,  ami  shouldst  ordain  priests  in  every  oily,  as  1 

appointed  thee.' 

In  .'mother  part  of  scripture  we  find  them  establishing  an  order 

still  inferior  to  that  of  the  Priesthood,  viz:  the  order  of  Deacons  f 

Yet  they  acted  thus,  not  of  their  own  authority,  hut.  undoubtedly, 

after  the  express  direction  of  their  Divine  Master.     For  it  is  said 

that  Christ 

8,  and  other  some  pastors  and  doctors,  for  the  per- 
■•:  of  the  Saints,  for  the  work  of  the  ministry,  for  the  edifying 
body  of  Christ,  until  we  all  meet  in  the  unity  of  faith."  &c."J 
And   to  the  clergy  of  Ephesus,  it.  wa  Paul,  that 

!  lol\  Ghost  had  placed  them"  in  tl 
and  appointed  them  "  Bishops  to  rule  the  Church  of  Cod 
Bishops,    Priests,    &c.    whom    the\  I,    ordained,    and    ap- 

pointed, to  be  co-operators  with  them   "in  the  building  no  of  the 
h,  the  body  of  Christ."  and  in  bringing  "all  to  meet  in 
of  faith,"  were  represented. 
"placed  in  their  office  by  the  Holy  Ghost."     And  hen-  we  behold 
onstitueilts,    of  the    i  .    instituted    hy 

Chnst,  for  the  government  of  his  Church.    There  is  a  head  pastor; 

and  subordinate  minimi      . 
different  officers  of  the  spiritual  government  and  different  grades; 
but  all   form  one   body  under  one   head,  and    si      are   designed    to 
combine   their   energies  to   establish   one  faith   and    <>nt    Church, 
through  the  whole  world,  and  through  all  a- 


CHAPTER  V. 

-  mad^  by  Jrsn-  i  hrist  to  the  Hierarchy — Four  important  truths  to  be 
lered—  Christ's  Prediction  ami  its  fulfillment — The  Spirit  of   Truth  given  to 
the  Church. 

We  will  now  turn  to  contemplate  the  promises,  which  Jesus 
Bpnrist  made  t<»  this  Sacred  Hierarchy,  to  insure  its  success  in  the 
HSecoinplisluueut  of  the  important  object  for  which  it  was  insti- 
F   tuted.     Peter,  the  first  of  the  Apostles,  on  occasion  of  his  direct 

*Ep.  to  Titus,  i.  5.        t  Acts  vi.  3.        tEph.  iv.  11,  &c.        §  Acts,  xx.  28. 


20  THE   TRUE   CHURCH. 

profession  of  faith,  that  hi*  master  "was  Christ,  the  son  of 
living  God,"  was  call-  ied,"  because  this  foundation  truth 

.  hiid  been  revealed  to  him  by  "the  Father  who 
is  in  Heaven.''     The  fact  that  it  was  thus  revealed,  w: 
to  Peter,  by  Christ  himself,  in  the  presence  of  the  i 
Apostles,  and  combines,  with  much  other  testimony,  to 
superior  part  assigned  to  Peter.     After  this  testimony  to  Peter, 
Christ  proceeds  to  speak  concerning  the   establishment   of    his 
Church':   •'  And  I  say  to  thee:  that  thou  art  Peter;  and  upon  this 
rock  I  will  build  my  Church,  and  the  gates  of  Hell  shall  no! 
Tail  against  it."* 

The  enemies  of  the  Church,  have  endeavored  to  explain  away 
tin.'  force  of  these  terms;  they  have  tortured  language,  and  done 
violence  to  the  most  palpable  suggestion  of  common   sense,  in 
order  to  invalidate  this  most  clear  and  direct  testimony  of  scrip- 
cure.     Although  the  name  Peter  was   given    by  Christ  to  this 
Apostle,  precisely  with  a  view  to  indicate  the  important  plac 
should  hold  in  the  Church,  and  although  the  Saviour,  in  speaking 
of  the  establishment  of  this  Church,  addressed  Peter  by  i 
even  mentioned  the  name  of  his  father. -saying  in   express  terms, 
that  he  designed,  upon  "him  to  build  his  Church,"  as  upon  a 
rock,  which  was  signified  by  his  very  name;  in  the  face  of 
facts,  an  attempt  is  made,  by  torturing  plain  language,  to  prove 
that  the  Church  was  not  built  upon  Peter,  the  rock,  but  upon 
Christ  himself,  the  rock. 

Will  any  one,  who  impartially  considers   what  the   words   of 
scripture  in    this   place  naturally  signify,  ever  for  a  moment  im- 
agine that,  after  giving  to  this  Apostle  a  name  to  signify  a  rock, 
and  alter  bearing  such  a  solemn  testimony,  that  the  Father  had 
made   to  him   a    particular  revelation  concerning  his  own  divine 
character,  as  the  eternal  Son  of  the  living  God,  Christ  would 
"  thou  art  Peter,  that  is,  a  rock  ;  and  upon  this  rock,  that  is,  upon 
,  .  Church?"     If  Christ  did   not   intend    to 
build  his  Church  upon   the  rock,  Peter,  why  would  he  here  make 
■v  name,  and  in  a  manner  so  pointed  ? 
Surely,  we  have  a  right  to  assume,  as  self-evident,  that  if  the 
scriptures,  asfis  pretended   by  Protestants,  are  designed  to  I 
us  the  will  of  God,  and  the  means  which  he  has  prepared  for  out- 
salvation,  the  language  is  not  itself  a  snare  to  entrap  us,  and 
truth   is  not  designedly  buried  beneath  false  and  unnatural 
structions,  but  rises  up  to  view,  according  to  the  plai 
the  words.     The  violence,  therefore,  which  is  done  to  this  textW 
those  who  protest  against  the  Pope's  supremacy,  only  proves,  t!nr^| 
the  plainest  passages  of  scripture  are  not  sufficiently  plain  to  con-  ij 
found  the  ingenious  subtilty  of  private  interpretation,  and  have 

*Matth.  xvL  v.  18. 


f 


THE   TRUE    CHUKCH.  21 

pt  from  the  Church  of  Christ,  t  .  . 

r  in  which  they  are  However  p. 

■  re  with  a  living  spirit  and  meaning-,  yet  > 

in  the  hands  of  men,  and  a 

■ 
robation  nor  uttering  of  complaint.     Had  they 

•uke  the  rash  specu- 

hem  to  give  unwil- 

crnde,  in  -  and  even  blasphemous 

under  coi 
iturally  refers  to  Peter  in  on  to  the  Church- 

1.    Tl  le  In 

ability  of  the  Church  of  Chris 
ii!t    upon  a  rock,  upon    which  the  rain  I,  an 

tiieh  the  storms  and   waves  will  rage  in  vain.     "It  v, 
built  upon  a  roi 

ion,  here 
tell,"  thai 
inst  this  Church.      >  rer  world 

with  all  hi 

•    - 
Church. 

*uons  promise,  that 
3  of  Hell  shall  : 

Church;  u  The  gates  of  H"' 

e  history  of  ages,  which  ; 
ion  and  promisi  he  Saviour,  as  slated  in 

shows  In 
•  rifled      The  Church  has  stood  p      . 
undation,  in  defiance  of  the  storms  an  <  ; 

1:    the  children  of  the  Church,  flying 

■tore  the  kindled  wrath  and  unsheathed  swords  of  pagan  priuces 

id  governors,  were  driven  into  the  catacombs,  into  deserts,  into 

places  of  every  sort.     They  were  seized,  tortured,  and  put 

death  by  tens,  hundreds,  and  even  thousands,  in  every  part  of 

orld  :  and  still  the  Church  stood,  prospered,  and  was  ex- 

nded.     Centuries  rolled  on,  and  with  occasional  intermissions, 

wstornis  of  persecution  continued  to  rage.     Hell  groaned  to  see 

Irs  idols  broken  ;  its  oracles  silenced  :  the  monuments  of  its  power 

destroyed,  and  more  fiercely  waged  its  war  against  the  Church, 

but  still  in  vain.     The  citadel  of   faith  was   impregnable,    the 

armies  of  Christ,  the  soldiers  of  the  Cross,  were  multiplied  on 

everv  side# 


22  THE   TRUE    CHURCH. 

The  storms  of  persecution  ceased,  and  then  arose  the  storms  of 
heresy  find  schism,  which  raged  with  the  same  fury,  and  the  same 
want/of  success.     The  rock  stood;  the  Church  which  had  been 
built  upon  it  stood;  and  Hell  could  not,  and  did  not  pi 
against  it. 

The  Saviour  had  foreseen  the  whole  of  these  trials  through 
which  his  Church  would  be  destined  to  pass  in  the  progress  of 
time;  he  had  a  clear  view  of  the  efforts  which  Hell  would  make 
against  his  Church;  but  He  promised  that  it  should  not  only 
stand,  but  ''stand  as  his  Church" — and  that  "  the  gates  of  Hell ;" 
viz.  error,  superstition,  idolatry,  wickedness,  and  whatever  else  is 
contrary  to  God,  and  to  his  law,   "should  not  prevail." 

Keeping  in  mind  this  consoling  assurance  of  the  Redeemer, 
concerning  the  invincible  character  of  the  Church  in  its  contests 
with  the  enemies  of  truth  and  righteousness,  let  us  consider  some 
further  promises,  exhibiting  the  means  of  victory,  always  with  the 
Church,  however  terrible  may  be  the  assaults  and  attacks  of  her 
adversarie^H 

"  I  will  ask  the  Father  and  he  shall  give  you  another  Paraclete, 
that  he  may  abide  with  you  forever/' 

"  The  Spirit  of  Truth,  whom  the  world  cannot  receivi 

In  this  promise,  the  Church  is  assured  by  her  Divine  Founder, 
that  "the  Spirit  of  Truth"  will  come  "and  abide  with  her." 
For  what  purpose  should  this  Divine  Spirit  abide  with  the  Church? 
We  learn,  in  another  chapter  of  the  same  evangelist,  that  it  was 
in  order  to  "  to  leach  her  all  truth.'''1 

"But  when  he,  the  Spirit  of  Truth  is  come,  he  shall  teach  you 
all  truth. "f 

v  This  Spirit  of  Truth,  the  Paraclete,  or  Comforter,  was  pro- 
mised to  abide  with  the  Church  of  Christ  forever,  in  order  to  teach 
:\ --en,  will  error,  falsehood,  superstition,  and 
idolatry  be  able,  at  any  time,  to  triumph  over  the  Church?  How 
can  the  Church  fall  away  from  Christ,  while  the  Spirit  of  Truth, 
from  the  express  promise  of  her  Divine  Founder,  shall  always  be 
with  her?  If  she  will  always  continue  to  have  this  supernatural 
aid,  (and  who  can  doubt  this  after  a  promise  so  express?)  she  will 
always  teach  truth,  with  unerring  authority.  To  say  that  slit 
can  teach  error,  is,  either  to  suppose,  that  she  can  be  deserted  b; 
the  Divine  Spirit  which  was  promised  to  her  as  her  animating 
and  directing  spirit,  or  to  suppose,  that  she  can  teach  contrary  t( 
what  the  Spirit  which  abides  with  her  will  suggest,  but  neither  0 
these  hypotheses  can,  for  a  moment,  be  entertained. 

The  Church,  then,  solidly  founded  upon  the  rock,  will  have! 
abiding  with  her  the  Spirit  of  Truth,  to  teach  her  all  truth,  in-or- 
der that  she  may  fulfil  the  commission  which  Christ  gave  her  just 

*St.  John,  c.  xiv.  v   16,  17.  ;   hn  c   xvl  -.™3 


Ft.i 


THE  TttUE   CHURCH. 

before  his  ascent  into  Heaven,  when  lie  said:  "Going,  therefore, 

ye  all  nations:  baptizing  them  in  the  name  of  the  Father, 

ami  of  the  Son,  and  of  the  Holy  Ghost:  teaching-  them  to  observe 

all  things,  whatsoever  I  have  commanded  yon;  and  behold  I  am 

in  all  days  the  consummation  of  the  world."* 

Lei  the  reader  duly  weigh  these  words,  and.  by  the  light  of 

i,  consider  their  natural   import,  and  in  them  he  will  find 

of  facts  to  which  we  have  already  invited 

ive  that  Christ  establi.-l 

Church,  a  teaching  tribunal,  and  invests  it  with  authority  to  teach 

g,  therefore,  teach  ye  all  nations' 
all  things  whatsoever  1  have  commanded!  you." 

We  further  notice  that  this  teaching  tribunal  will 
and  infallibly  teach  the  doctrines  of  Christ.   I 

with  it  while  discharging  this  sacred  and 
duty.     "Behold  I  am  with  yon  all 
tion  of  the  world." 

Moreover,  we  perceive,  what  Christ  expects  of  those  who  shall 
by  this  tribunal.     He  expects  them  to  observe  those 
which  they  are  taught.     "Teaching  them  to  n 
er  1  have  commanded  you."     What  c   w 
ml  express  than  this?     Sup;  ad  no  scripture 

e,  would  it  not  to  i-     ; 

.  when  they  rise  up  against  the  authority  o!   the  Church 
which  has  a  divine  commission  from  Christ  himself  ■ 

What  would  have  been  the  utility  of  instituting  a  Chair  of  doc- 
trine, or  of  giving  a  Commission  to  the  Church  in  teach,  if  for  the 
>i  due  attributes,  it  would  be  incompetent  to  attain  the  great 
its  institution,  which  assuredly  was,  the  dissemination  of 
the  true  doctrines  of  Christ?     If  fallible,  ami   liable  to  teach  er- 
-   the  true  doctrines  of  Christ,  it  \\<>i 

m  the  very  nature  of  things,  inadequate  to  accomplish 
id  for  which  it  was  instituted  and  commissioned.  And  pre- 
cisely to  make  it  competent,  as  well  as  to  certify  to  the  world  that 
mankind  might  securely  listen  to  its  voice.  Christ  promised,  not 
only  to  remain  with  it  himself,  all  days,  even  to  the  end  of  the 
world,  but  also,  that  the  Divine  Spirit  of  Truth,  the  Paraclete, 
should  abide  with  it  forever. 

Did  these  promises  of  Christ  mean  nothing?     Did  they  give  no 

to  those  who  carried  the  sealed  commission  to  preach  the 

gospefflmd  plant  the  Church?      Did  they  not  rather  furnish  a 

glorious  and  consoling  assurance  of  what  had  been  said  before; 

nat  the  Church  of  Christ  would  obtain  a  certain  triumph  over  all 

the  powers  of  Hell  ? 

Matli  Xiviii,  v,  19  an" 


24  THE   TRUE   CHURCH. 

CHAPTER  VI. 

further  proofs  from  Scripture  of  the  unerring  authority  of  the  Church — The  Apos- 
tles were  to  have  successors — Christ's  Ministry  would  be  always  needed,  and 
therefore  -would  be  always  perpetuated. 

But  we  can  still  marshal  further  scripture  proof,  against  those 
who  deny  the  tenet  that  the-  Church  of  Christ  infallibly  leaches 
the  doctrines  of  Christ.  The  Saviour  has  so  closely  and  intimately 
identified  himself  with  his  Church,  that  he  says,  "He  who  hears 
you  hears  me;  he  who  despises  you  despises  me."* 

In  another  place,  where  indicating  the  necessity  of  recurring  to 
ii.-nty  of  his  Church,  he  declares,  that  those  who  refuse  to 
hear  and  obey  her  authoritative  decisions,  are  worthy  to  be  ranked 
with  the  outcast  and  infidel. 

"  If  he  will  not  hear  the  Church,  let  him  be  to  thee  as  a  heathen 
and  a  publican. "f 

Would  the  Redeemer  of  the  world  have  thus  subjected  man- 
kind to  the  authority  of  his  Church,  and  required  their  obedience 
to  its  decisions  under  so  grievous  a  penalty,  if  there  were  the  least 
danger  that  her  authoritative  teaching  should  lead  them  into  error 
and  "damm-ble  idolatry?"  Would  he  leave,  in  his  own  place,  a 
guide  inadequate  to  conduct  mankind  safely  and  securely,  and  at. 
the  same  time  require  that  her  voice  should  be  obeyed?  Would 
lie  declare  that  lie  remains  with  the  Church  all  days,  even  to  the 
consummation  of  the  world,  and  that  the  Divine  Spirit  of  truth 
alndeth  with  Iter  forever,  if  she  could  teach,  as  his  doctrines,  false- 
conceits,  human  devices,  and  soul-destroying  superstitions?  The 
idea  is  preposterous  in  the  extreme.  It  involves  absurdities  and 
follies  without  number,  and  totally  frustrates  the  grand  and  noble 
work  of  the  world's  salvation,  by  means  of  the  purifying  and  re- 
generating truths  of  the  gospel  of  Christ.  It  places  mankind  in 
the  absolute  necessity  of  yielding  obedience  to  an  authority  which 
may  be  teaching-  doctrines  directly  repugnant  to  those  doctrines 
which  Christ  requires  all  to  believe  who  would  be  saved.  "  With- 
out faith  it  is  impossible  to  please  God,"  says  the  Apostle.  And 
Faith,  considered  in  its  object,  is  certainly  a  belief  of  the  true 
doctrines  of  Christ. 

"Without  obedience  to  the  Church,"  says  Jesus  Christ,  " 
shall  be  as  the  heathen  and  publican,  and,"  consequently,  an  J 
cast."     "  But  if  you  obey  the  Church,  it  is  certain,"  says  the  Prd$ 
testant,   "that  you  may  be  led  to  believe  falsehood,  error,  anai 
damnable  idolatry,"  instead  of  the  true  doctrines  of  Christ,  for 
the  Church  is  an  erring  and  fallible  guide. 

-  Lnke,  x.  16  Hklatb  xviii.  17. 


THE   TRUE   CHURCH.  25 

a  sad  condition  is  this  for  men  to  be  plneed  in,  where 
iont  a  belief  of  the  true  doctrines  of  Christ  they  cannot  be 
•imI,  and  without  yielding  obedience  to  a  Church,  which  may  bo 
teaching  any  and  every  thing,  except  the  true  doctrines  of  Christ, 
inuot  be  saved!     Yet  in  thia  sad  and  hopeless  condi- 
tion do  Protestants  place  mankind,  by  their  pretended  reforma- 
tion of  the  institutions  of  Christ. 

Nor  let  any  one  object,  that  these  glorious  promises  and  as- 
surances were  only  given  to  the  Apostles,  and  to  the  Church  of 
the  Apostolic  times.  The  fact  of  the  perpetuation  of  the  Apos- 
tolic ministry,  shows  that  Christ  did  not  look  to  the  interests  only 
of  those  who  lived  in  the  times  of  the  Apostles.  He  wished  his 
religion  to  he  preached  to  all  nations  of  all  times,  and,  certainly, 
if  those  who  had  lived  and  conversed  with  him  during  his  mortal 
life,  needed  the  promise  and  pledge  of  his  aid,  and  the  assistance 
of  another  Paraclete,  the  Spirit  of  Truth,  to  enable  them  faith- 
fully and  successfully  to  combat  the  powers  of  Hell,  and  to  de- 
fend and  advocate  the  truth,  so  did  their  successors  in  the  work  of 
the  ministry.  The  same  object  was  still  to  be  accomplished,  the 
same  difficulties,  trials,  and  perils  opposed  the  progress  of  Christ's 
lorn — and  the  same  Divine  aid  was  neco.-sary  to  insuic  sue- 
Indeed  the  piomise  of  assistatue  embraced  all  ayes,  even 
to  the  consummation  of  the  world.  If  you  rob  the  Chinch  of  her 
claim  to  these  divine  assurances,  you  must  also  admit  that  there 
no  Church  of  Christ,  no  christian  ministry,  and  that  the 
a  of  salvation,  provided  by  Christ,  concerned  those  only  who 
lived  in  the  Apostolic  times.  For  all,  whose  misfortune  it  has 
been  to  come  into  existence  posterior  to  those  times  of  blessed- 
there  are  no  divinely  commissioned  teachers,  and,  of  conse- 
quence, there  exists  no  obligation  to  hear  and  helieve.  There  are 
no  dispensers  of  the  Mysteries  of  Uod,  as  the  Apostles  were; 
none  to  appoiut  and  ordain  priests  as  the  Apostles  did  ;  imne  to 
govern  and  rule  the  Church  of  God  as  was  done  by  those,  whom 
the  Holy  Ghost  placed  over  the  flock  of  the  great  Shepherd  of 
Bouls;  iii  a  word,  there  is  no  flock  and  no  salvation. 

It  is  the  very  extreme  of  absurdity  to  imagine  and  say  that 
Christ  cared  only  for  the  salvation  of  those  who  could  be  benefited 
by  the  ministry  of  his  Apostles.     His  purpose  of  divine  charity 
if  a  more  generous  and  sublime  character.     It  contemplated 
the  happiness  of  all  men  of  every  generation.     It  looked  abroad 
through  the  length  and  breadth  of  the  whole  earth,  and  through 
^Fthc  periods  of  revolving  time,  until  the  close  and  consumma- 
tion.    It  pervaded  space  and  time  like  the  light  of  his  own  Dhii.e 
.  Presence,  and  left  neither  height  nor  depth,  unwarmed  or  uiiillr- 
mined  by  its  gladdening  rays.     If  any  soul  should  perish,  it  would 
not  perish  without  the  opportunity  of   redemption,  for  "Christ 
died  lor  all  men,"  and  wished  that  all  should  know  the  truth,  that 
2 


26  THE   TRUE   CHURCH. 

the  truth  might  make  them  free.  When  he  made  provision  to 
have  his  saving  doctrines  taught  it  was  for  the  benefit  of  all  na- 
tion* of  all  ages.     "Going,  therefore,  teach  ye  all  nations."  

"Preach  the  Gospel  to  every  creature."  "He  that  believetti 

and  is  baptized  shall  be  saved."  "Teach  all  nations;  baptiz- 
ing them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 

Holy  Ghost."  "And  behold  I  am  with  you  all  days,  even  to 

tin*  consummation  of  the  world." 

Behold  here  how  the  purpose  of  the  Saviour's  charity,  embraces 
all  nations  of  the  earth,  till  the  consummation  of  time*!  Consider 
the  objects  to  be  accomplished: 

1st.    The  doctrines  of  Christ  are  to  be  taught  to  all  nations. 

Silly.  The  regeneration  by  baptism;  the  Christian  birth,  by 
water  and  the  Holy  Ghost,  whose  necessity  w;is  declared  on  an- 
other occasion,  is  to  be  conferred  upon  the  individuals  of  all  na- 
tions, till  the  consummation  of  the  world. 

3illy.  Those  who  are  commissioned  to  "perform  this  duty  of 
teaching  the  doctrines  of  Christ,  and  of  conferring  the  sacred  rite 
of  baptism,  are  assured  that  they  will  have  the  assistance  of 
Christ,  "all  days,"  that  is,  at  all  times,  while  discharging  this  im- 
portant dutyjM 

4thly.  The  Apostles,  are  the  persons  who  first  received  the 
com  mission  here  given,  with  the  promise  of  Christ's  co-operation 
and  aid. 

But  will  the  Apostles  be  able,  in  their  own  persons,  to  accom- 
plish the  whole  purpose  of  the  Redeemer,  and  preach  the  Gospel 
to  all  nations,  and  baptize  them  during  all  days,  till  the  consum- 
mation of  the  world?  They  assuredly  will  not,  unless  their  na- 
tural lives  be  miraculously  prolonged  for  this  great  work.  Did 
Christ  intend  to  prolong  their  days  beyond  the  ordinary  term  ? 
Time  has  shown  that  he  entertained  no  such  intention.  Was  he 
ignorant  of  the  fact  that  they  were  mortal  men,  and  would,  in  a 
few  years,  depart  from  life  to  receive  the  crowns  of  glory,  and 
claim  the  thrones  which  he  promised  them?  It  were  impious  to 
imagine  this.  Who  then  should  pleach  the  Gospel,  and  adminis- 
ter baptism  after  they  were  dead  ?  Who  should  carry  the  tidings 
of  salvation,  and  "the  laver  of  regeneration"  to  nations,  not  evan- 
gelized and  baptized  by  them  ?  Certainly,  as  the  work  for  which 
they  were  commissioned  and  sent  forth  would  only  be  in  part  per- 
formed by  themselves,  and  much  would  still  remain  to  be  done,  it 
was  necessary  that  there  should  be  laborers  to  accomplish  it. 
Nations  of  future  ages  would  need  to  be  instructed  in  the  cBH 
triues  of  Christ,  and  to  receive  baptism,  that  having  believed  ano| 
been  baptized,  they  might  also  be  saved.  Amkwhen,  in  their  des- 
titution, these  should  cry  for  the  bread  of  life,  who  would  break 
it  to  them  ?  When  they  should  groan  in  their  bondage,  and  being 
••  children  of  wrath,"  stand  in  need  of  a  second  birth  to  become 


CHURCH.  27 

the  children  of  God,  and  heirs  of  Heaven,  who  would  dispense  to 
them   the  regenerating  mystery?     Christ  must  noce<s;mly  have 
rncd  that  the  Apostles  should  have  successors  in  the  work  of 
the  ministry,  for  otherwise  his  purpose  and  intention  could  nor  he 
rnplished  beyond  the  term  of  their  lives.     If  they  won-  to 
,  "then,  to  the  Apostles  and  to  their  successors,  the 
promise  of  divine  aid  and  co-operation  was  given,  as  well  as  the 
commission  to  teach  all  nations  and  to  baptize  them.     The  duty 
of  teaching  and  baptizing  was  not  destined  to  terminate  with  the 
lives  of  the  Apostles,  and  therefore  neither  was  the  consoling  as- 
surance of  divine  assistance  limited  to  them,  but  given  as  a  per- 
petual prerogative  ta the  Church.     When  Christ  said,  "behold  I 
am  with  you  all  days,  even  to  the  consummation  of  the  world." 
he   addressed  the   Apostolic   body,   the  teaching   tribunal    in    his 
ch,  whose  ministry  was  designed  for  the  conversion,  instruc- 
ilvation  of  all  men  ol  e^  ation  and  age. 

,  we  find  that  the  Apostles  knew  that,  their  body  was  des- 
tined to  receive  accessions,  and  to  be  not  only  increased,  but  per- 
petuated. After  the  ascension  of  their  Di\ine  Master,  they  soon 
selected  another  member  to  supply  the  place  of  the  fallen  Judas, 
and  no  one  will  pretend  that  Matthias  had  not  a  pair  in  the  Di- 
vine assurances  which  had  been  given  to  the  others. 
thy  and  Titus  were  soon  found  engaged  in  the  same  ministry. 
When  the  Apostles  gave  testimony  to  the  doctrines  of  Christ  by 
their  martyrdom,  they  left  others  alter  them  to  supply  their  place. 
The  Gospel  was  still  preached,  and  the  ordinances  of  Chrb>t  were 
still  administered.  Those  who  discharged  the  pastoral  office,  still 
needed  the  assistance  of  Jesus  Christ,  and  amid  persecutions  and 
tribulations  of  every  kind,  amid  the  difficulties  and  obstacles  w  Inch 
they  encountered,  amid  dangers  from  fal*e  broihreu#uid  the  se- 
ductions of  error,  and  the  assaults  of  the  gate-  of  Hell,  they  have 
sustained  their  courage  by  looking  ever  to  thatdhine  promise, 
"Heboid  1  am  with  you  all  da\s,  till  the  consummation  of  the 
world/' 

lu  conjunction  with  the  scripture  proofs,  which  we  have  already 
Considered,    we   should  also   refi<  ct   upon    the   declaration  of   the 
Apostle,   that  those  only   had  a  right  to  preach  who  were  sent, 
*•  how  can  they  preach  unless  I  hey  be  sent  ?"*   and  that  no  person 
had  a  right   to*  exercise   the   functions  of  the   Apostolic  ministry, 
died  to  this  by  God.  as  Aaron  was.''f  and  invested  with 
PPPacter  of  minister,  or  ambassador  of  God,  by   kktbe  impo- 
sition of  hands,"   as  was  done  by  the  Apostles,  when  they  wished 
Pfo  set  aside  worthy  men  for  the  work  id  the  ministry. J 

In  thus,  by  solemn  ceremonies  and  sacramental  ordination,  in- 
troducing others  into  the  sacred  hierarchy,  which  Christ  had  es- 
t 

"Rom.  x.  15.  tHeb.  v.  4.  I  Acts,  xiii.  3- 


28  THE   TRUE   C  IURCH. 

tablished  for  "  the  building  up  of  h  s  mystic  body,  the  Church," 
the  Apostles,  no  doubt,  were  compiling  with  the  commands  and 
injunctions  of  their  Divine  Master-  And  this  fact  clearly  mani- 
fests, that  among  the  Christian  peop  e,  there  was  always  to  exist 
a  body  of  men  invested  with  a  saci?d  character,  and  possessing 
spiritual  prerogatives  anil  powers  delegated  by  Christ,  to  which 
no  man  could  pretend  who  had  not  "entered  by  the  door,"  and 
been  properly  ordained. 

The  perpetuation  of  the  ministry,  by  means  of  a  divinely  insti- 
tuted ceremonial  tor  conferring1  the  saered  character  of  minister 
of  Christ  in  its  various  grades,  is  call  d  Apostolical  succession,  and 
is  justly  regarded  as  one  of  the  marks  of  the  Church  of  Christ. 
For  if  the  ministry  were  really  perp  3tuated,  and  perpetuated  by 
a  particular  ceremonial,  as  in  fact  ppears  in  the  sacred  scrip- 
tores,  from  the  proceedings  of  the  Apostles  themselves,  when  as- 
sociating others  with  them,  to  aid  l  in  feeding  the  flock  and  in 
ruling  the  Church  of  God,"  there  mist  have  been  a  gradual  for- 
mation of  a  chain  of  succession,  as  time  marched  onward  in  its 
progress,  and  those  who  at  any  given  epoch,  held  the  end  of  this 
chain,  could  say,  "we  are  the  ministers  of  Christ,  and  the  law- 
fully appointed  '  dispensers  of  Ms  mysteries,'  for  behold,  we  are 
united  with  Christ,  by  this  unbrokei  chain  of  succession  in  the 
Christian  ministry." 

With  this  ministry  Christ  left  extraordinary  powers,  such  as 
never  before  had  been  given  to  men  and  the  possession  of  which 
no  man  had  ever  before  claimed. 

To  Peter,  the  first  of  the  Apostles  and  whose  name  signified  a 
rock,  he  gave  the  plenitude  of  pastoral  power:  "And  I  will  give 
to  thee  the  keys  of  the  kingdom  jf  Heaven  :  and  whatsoever 
thou  shalt  bind  upon  earth,  it  shall  b  >  bound  also  in  Heaven  :  and 
whatsoever  thou  shalt  louse  upon  earth,  it  shall  be  loosed  also  in 
Heaven."* 

These  words,  in  their  natural  imj  >rt,  prove  that  an  extraordi- 
nary power  was  conferred  upon  Peter.     The  term,  keys,  indicates 
full  power  and  authority,  and  it  is  so  explained  by  Christ  himself: 
"  Whatsoever  (without    any  restrietl .n   as  regards  the  kingdom  of 
Heaven,)  "whatsoever  thou  shalt  bind  on  earth,  shall  be  bound  also 
in  Heaven,  and' whatsoever  thou  shall  loose  on  earth,  shall  be  loosti 
also  in  Heaven."     The  keys  are  tie  symbol  of  power.     In 
prophet   Isaias,  we  find   a   passage  ii  point  to  explain   to  us*,/ 
meaning  of   the    keys.      God    is    YQ\  resented    by    the   prophfj 
speaking  to  Sobna,  and  threatening  :o  deprive  him  of  power,  anlH 
to  substitute  Eliacim,  who  is  understood  to  be  a  figure  of  ChristW 
"I  will  clothe  him  with   iliy  robe,  ardl  will  strengthen  him  with 
thy  girdle,  unci  I  will  give'thy  powe.-  into  his  hand:  and  he  shall 

*Mutth.  xvi.  J  9. 


THE    T  IUE    CHURCH.  29 

father  to  the  inhabitants  of  Jerusalem,  and  to  the  house 
of  Juda." 

"And  T  will  lay  the  Jeer/  of  the  house  of  David  upon  his  shoul- 
der: and  he  shall  open  and  none  shall  shot:  and  he  shall  shut, 
and  none  shall  open."* 

The  key  was  to  be  laid  on  the  shoulder  of  Christ,  to  whom  nil 
power  belonged  of  right,  33  second  person  of  ihe  mysterious 
Trinity,  but  to  whom  m.nn,  "all  power  was  given  in 

Heaven  and  on  earth"  by  •'  thb  Father."  And  hero  Christ 
gives  the  keys  to  Peter,  a*  hi3  first  Apostle,  and  chief  representa- 
tive on  earth;  as  his  first  ruler  in  "the  kingdom  of  11  aven."  es- 
tablished indeed  in  the  work",  but  not  of  the  world.  What  Peter 
bimls.  shall  he  hound:  what  Peter  loose's,  shall  be  loosed:  for 
Christ,  has  promised  this,  and  Heaven  and  earth  shall  piss  away, 
but  every  "tittle  of  the  wore   of  Clmst  shall  be  fulfill 

Nowhere  in  the  scriptures   has  ('hint  recalled  the  pi 
made-   to   the  Apostle  Peter      But   the   power   "  te>   hi    d   and  to 
loose"   as  here,   in   its  iven   to   Peter  b 

given  to  the  Apostolic  associates  of  St.  Peter,  as  we  h'ml  ree«»rded 
by  St.  Matthew:  "Allien,  1    ay  to  you,  whatsoever  y-  ; 
upon  earth,  shall  be  bound    ilso  in  Heaven  :  and  wh   t 
shall  loose  upon  earth,  shall    be  loosed  alsei  in  Heave  And  it 

is  not  a  little  worthy  of  rem*  rk,  that  Christ  said  this  to  the  Apos- 
tles, in  conjunction  with  the  xpress  command  <d*  a  idling  suhnds- 
sion  to  "the  Church,"  whic  l  lie  declared  he'  would  found  upon 
Peter,  the  rock,  to  whom  he  §  we  the  keys,  lie  chautied  the-  name 
of  Simon  to  Peter.  He  prayed  that  the  faith  of  peter  should  not 
fail,  and  gave  him  the  comn  md  "te>  confirm  his  hrcthren,"  even 
the  very  pillars  of  his  sanctu  try.  lie  gave  him  care  of  the  whole 
flock,  of  "the  sheep  and  th<  lambs."  lie'  gave-  him  the  keys  of 
the  kingdom  of  Heaven  :  he  jave  him  brethren  to  co-operate  with 
him  in  the  work  of  the  mini  *try  :  and  these,  with  Peter,  were  to 
build  up  the  mystic  body  etf  Jhrist,  the  Church,  and  to  bring  "all 
to  meet  in  the  unity  ed  faith."  And  thus  united,  as  the  teaching 
and  ruling  Church  e»f  Christ  they  were  to  have-  power  to  speak 
and  decide' with  authority.  "He  that  will  not  hear  the  Church, 
let  him  he  te>  thee  as  the  he<r  tlicn  and  the  publican."  "Amen,  I 
say  to  you,  whatsoever  you  s  udl  hind  upon  earth,  shall  he  bound 
also  in  Heaven  :  and  whatso  jver  you  shall  loose  upon  earth,  shall 
be  loosed  also  in  Heaven."  The  associates  of  him,  who  held  "the 
keys  of  the  kingdom"  and  who  had  been  invested  with  plenary, 
^■nrestricted  power,  were  indeed  empowered  by  Christ  "  to  hind 
^and  loose,"  but  not  as  against  Peter,  hut  with  him,  and  subject  to 
him.  For  the  plenary  power  was  given  to  Peter  singly,  and  with- 
out partition,  but  with  the  l  est,  as  being  many,  it  was  more  re- 

*  Isaias,  xxii.  21  and  2  .  t  Mattb.  xviii.  18. 


30  THE   TRUE    CHURCH. 

stricter!,  find  of  course  it  was  given  to  them,  subject  to  the  un- 
JiuiitiMJ  and  specific  commission,  which  had  been  given  by  Christ 
to  Peter,  to  take  charge  of  his  whole  flock,  and  to  cany  the  keys 
of  his  kingdom. 

We  are  forced,  by  the  dictates  of  correct  reason,  to  admit  that 
Christ  gave  these  powers,  not  as  mere  personal  honors,  to  his 
Apostles,  but  to  them  as  his  ministers,  and  consequently  to  the 
Christian  ministry,  to  be  perpetuated  for  the  preservation  and 
propagation  of  his  doctrines,  and  the  due  administration  of  those 
sacred  institutions,  called  sacraments,  designed  to  convey  grace 
to  the  souN  of  believers. 

The  scriptures  show  us  those  Apostles  exercising  the  powers 
which  thev  have  received,  and  administering  the  sacraments  to 
the  faithfujH 

They  teach  and  baptize; 

Thev  confirm  those  who  have  been  baptized,  and  impart  the 
gift  of' the  Holy  Ghost,  by  "the  imposition  of  hands;" 

They  discharge  the  duty  of  "the  ministry  of  reconciliation," 
according  to  the  power  they  have  received  "  to  forgive  or  retain 
sin  ;" 

They  bless  the  bread  and  chalice,  and  distribute  the  same  as 
"the  communion  of  the  body  and  bipod  of  the  Lord,  '  "Showing 
f < h  th  his  denth,"  as  they  had  been  commanded,  and  giving  to  men 
an  opportunity  "  to  eat  his  flesh  and  drink  his  blood"  that  they 
may  have  life  ; 

They  are  ready  "to  anoint  the  sick  and  infirm  with  oil,"  and 
to  say'"  the  prayer  of  faith."* 

They  "separate  and  set  apart"  holy  men  for  the  work  of  the 
ministry,  and  by  the  imposition  of  hands  ordain  them. 

They  take  measures  and  give  instructions  to  secure  the  purity 
of  the  married  state,  made  a  sacrament  by  Christ. 

They  "  rule  and  govern"  the  Church  of  God  as  they  were  com- 
manded. 

And  in  the  performance  of  all  these  sacred  duties,  they  always 
have  due  regard  to  the  authority  of  Peter,  who  carries  I 
of  spiritual  power;  they  act  in  conjunction  with  him,  and  labour, 
not  to  divide  the  fold  ;  not  to  subvert  the  authority  of  others,  and 
enhance  their  own  ;   but  to  consolidate  the  kingdom  of  Chri 
its  integrity,  preserving  its  unity  while  extending  its  limits. 

*St.  James,  v.  !4. 


m 

THE    TRUE    CHURCH.  31 


CHAPTER  VII. 

sed  and  th>»  F 
ChrtHt  mit"t  be  taught,  and  the  "t 


!  mii'i  oe  laugut,  and  u  • 

that  is  Infallibly — This  further  proved  from  y  unity  of  the  O'huroh- 

ProtestautH   believe  'ha'  the  authority  which  Christ  p;n:r   ;  . 

c  authority — Have  they  lief? — Some  parts  of 

to  refute  them:  can  they  proj*e  nothing  in  t lair  own  fa- 
vour from  • 

Do  not  these  facta  prove  conclusively  that  Christ  intended  to 
estahlish  a  body  of  men  distinct  from  the  mass  of  the 
should  embrace  Ids  doctrines;   a  body,  which  through  nil  time. 
should  continue  distinct :  the  members  of  which,  should   he  iu- 
d  with  a  sacred  character,  ami  rtain  spiritual  pow- 

ers, derived,  not  from  the  followers  of  Christ,  not  from   the  body 
of  believers,  but  from  Christ  himself,  and  therefore  not  to  he  frus- 
trated, despised,  or  made  of  no  effect,  at  the  caprice  or  fancy  of 
ople. 

When  lie  instituted  this  ministry,  and  .investel  it  with  such 
high   spiritual  powers,  the  Saviour  expected  that,  all  who  should 
enter  his  Church,  would  respect  the  character  and  authority,  and, 
with  thankfulness,  avail  themselves  of  the  ministv 
were  duly  authorized  to  dispense  the  sacred  mysteries  of  faith. 

The  commission  to  teach  and  preach  implied  the  obligation  to 
learn  and  to  be  taught;  and  it  was  also  said,  "He  who  hears  you, 
hears  me:   he  who  despises  you,  despises  me." 

The  commission  to  "rule  and  govern"  the  Church  of  God,  im- 
plied an  obligation  on  the  members  of  the  Church,  to  be  ruled 
and  governed-;  moreover,  it  was  said,  "Obey  your  Prelates,  and 
hject  to  them.     For  they  watch  as  being  to  render  an  account 
of  your  souls."* 

The  institution  of  nts,  or  sacred  channels  of  Divine 

grace,  implied  the  utility  or  necessity  of  using  them.  And,  of  the 
first.  Baptism,  the  necessity  was  even  indicated  as  indispensable. 
"Unless  a  man  (in  the  Creek  unless  any  one)  be  born  again  of 
water  and  the  Holv  Ghost,  he  cannot  enter  into  the  kingdom  of 

Men  can  i\o  as  they  please,  as  mere  />ee  agents,  willing  to  abide 
the  ultimate  consequences  of  their  acts;  as  suck-  they  may  claim 
Bright  to  refuse  the  gospel  of  Christ  altogether;  but  as  Christians 
Key  have  no  right  to  expect  Heaven  on  any  conditions,  but  those 
[aid  down  by  the  Saviour,  and  as  such  they  have  no  right  to  refuse 
submission  to  the  authority  and  powers  which  he  gave  to  his 
ministers.     He  gave  these  powers  to  ensure  the  perpetual  preser- 

*  Heb.  sin.  17.  t  John  iii.  5. 


32  THE    TRUE    CHURCH. 

vation  and  spread  of  his  religion,  and  the  triumph  of  his  Church. 
He  gave  these  powers  to  guarantee,  unity  of  faith,  unity  in  the 
administration  of  the  Sacraments,  and  unity  of  spiritual  govern- 
ment, lest  his  kingdom,  by  division,  should  be  "brought  to  deso- 
lation." 

And.  although  these  powers  be  wielded  by  men,  they  are  not 
wielded  by  them  as  men,  but  as  ministers  of  Christ.  It  is  not  the 
power  of  men,  but  the  power  of  Christ. 

"All  power,"  said  the  Redeemer  to  his  Apostles,  "All  power  is 
given  to  me  in  Heaven  and  on  earth."* 

"As  the  Father  sent  me,  so  also  I  send  you."f 

"Vim  have  not  chosen  me;  but  1  have  chosen  you,  and  have 
appointed  you. "J 

The  Apostles  felt  that  they  were  really  in  possession  of  these 
extraordinary  powers  find  used  them  §  When  they  acted,  with 
p  iwer  and  "as  having  authority, "  the  people  respected  their  acts 
because  of  the  source  from  which  their  authority  was  derived. 
Jesus  Chi i s t  was  himself  the  great.  Lawgiver  ami  Ruler,  and  they 
were  recognized  as  his  lawfully  deputed  ministers. 

The  fact,  that  these  extraordinary  powers  were  left  by  Jesus 
Christ  with  his  ministry,  in  order  to  preserve  the  deposit  of  his 
doctrines  in  iheir  integrity  and  purity,  and,  with  these  doctrines 
and  the  sacred  rites  or  sacraments  which  he  instituted,  to  feed  his 
fleck,  as  with  a  divine  nourishment,  and  to  watch  over  and  govern 
all  believers,  keeping  them  members  of  one  society  and  one  holy 
communion,  proves  conclusively,  that  his  promises  to  send  the 
Spirit  of  Truth  to  abide  with  them,  and  to  be  himself  with  them, 
ailing  and  assisting,  were  intended  to  enable  them  to  accomplish 
these  solemn  and  important  duties  with  unfailing  success.  A 
preservation  of  his  true  doctrines,  a  due  administration  of  his 
ordinances,  or  sacraments,  find  a  correct  and  beneficial  exercise  of 
pastoral  authority,  could  not  be  insured,  unless,  with  the  body  of, 
pastors,  unit*  d  under  their  visible  head,  Christ  co  operated  effec- 
tually. And  this  effectual  co  operation,  so  necessary  and  indis- 
pensable, is  what  the  Catholic  Church  has  ever  claimed,  and  now 
continues  to  claim,  as  the  bulwark  of  her  authority.  The  great 
powers  left  with  the  body  of  p,.stors  would  be  ineffectual,  and 
even  dangerous,  without  this  divine  co  operation.  If  the  flock 
were  subjected,  without  limit  or  <|ualifieari.»n,  to  their  authority 
and  guidai  c>*  as  a  united  body,  and  required  to  ol>ey  under  peni 
of  being  reputed  with  heathens  and  infidels,  and  their  authority 
wa<  erring- and  fallible,  ir.  would  be  little  better  than  "  the  blSB 
leading  the  blind,"  and  all  might  "fall  into  the  ditch  together.'^ 
But  if  their  high  and  extraordinary  powers,  aud  their  authority 

*Matth  xxviii.  t  John  xx.  21.  %  John  Jtv.  16 

§See  the  Council  of  Jerusalem,  Acts  xv.,  and  first  Epistle  of  St.  Paul  to  the 
Corinthians,  chapter  v.,  where  the  incestuous  Corinthian  was  excommunicated. 


.•■-■■:•-• 

-operation 

•'■'.■■:• 

tion. 
I  why  woul  '  .    -i     ' 

•  ■■-      '■ 
I  by  yield     ■<■ 
vim  should  m.  as  Pro- 

Chris  Han 

npremacy  of  the 

; 

of   the    Ro  ; 

. 

9    V  >.;    ■    ; 

II 

•■ 

of  liia 

>,t    :    .';  •      <  .; 

■  > 

'      •    ■  ■ 
■       ■ 

body  of  wit  in 
real 

■■  \ 
lishinent  of  the  Church, 

>ifWed  true,  by  lit,  that  the 

I  extended 
^^Be>  lory  of  Christ's  kingd<  m,  have  been 

and  revelations  of  the  Saviour,  for 

^BpWrreetaa.i.      V-r.  :.-<■.  maintained  tliat  laifh 

Bffifehed.  and  the  Church       came  the  synagogue  of  Satan,  soon 
Iner  the  death  of  Christ  and  his  Apostl 

The  great  powers  left  with  his  jninistry,  as  proved  from  scrip- 
tun-,  show  therefore,  that  (     lv  '•  to  confer  the  attribute 
fallibility,  which  the  (  liurch  has  always  elain  •  con- 
sequence of  his  direct  and  unqualified  promise  to  bo  with  her,  till 
the  consummation  of  time. 
2* 


34  iliii  tfttfti   CHURCH. 

Other  arguments  might  be  erected  on  those  texts  of  scripture, 
which  set  forth  the  unity  which  the  Saviour  designed  to  exist 
among  his  followers.  His  fold  was  to  be  one,*  his  kingdom  to 
stand  undivided  ;  his  disciples  were  to  love  one  another,  to  avoid 
divisions,  distentions,  heresies  and  schisms :  for  this  he  prayed  to 
his  Father;  to  this  he  referred  as  a  characteristic  mark,  to  con- 
vince the  world  of  His  divine  mission.  Unity  in  the  Church  can 
only  be  secured  by  submission  to  authority.  If  Christ  desired 
unity,  he  also  desired  this  submission  to  authority,  for  he  who 
wishes  the  end  must  also  wish  the  means.  The  authority  would 
be  incompetent,  without  his  divine  aid  and  co-operation  to  render 
it  a  true  and  safe  guide  in  the  concerns  of  Faith,  by  the  assist- 
ance of  Christ,  it  is  then  an  unerring  infallible  authority. 

Submission  to  authority  thus  divinely  supported  by  Christ  him- 
self, will  effectually  secure  the  unity  which  he  recommended,  and 
for  which  he  so  earnestly  prayed.  Without  this  submission  there 
can  be  no  unity  of  faith,  no  unity  with  regard  to  the  sacred  rites, 
ceremonies,  and  worship  of  Christians ;  no  unity  of  ecclesiastical 
discipline  and  government.  Heresy,  schism,  and  innovation  would 
march  abroad  among  Christians,  introducing  division  and  confu- 
sion into  their  ranks.  Truth  and  Charity  would  both  be  sacri- 
ficed. System  after  system,  scheme  after  scheme,  sect  after  sect, 
would  appear  and  disappear.  And  amid  the  universal  confusion 
of  a  thousand  controversies,  the  Gospel  of  Christ  would  beeonii 
a  mere  fable,  for  the  scoff  of  the  infidel,  and  the  contempt  of  the 
wicked. 

If  therefore  Christianity  be  a  divine  and  harmonious  syst< 
the  plain  teaching  of  scripture  be  entitled  to  credit,  unity  among 
Christians  is   indispensably  necessary.     If   unity  be  neeci 
Christ  must  have  invested  his  Church  with  an  unerring,  infallible 
authority. 

Are  we  correct  in  referring  to  these  scripture  proofs,  as  conclu- 
sive to  demonstrate  that  the  Redeemer  invested  his  Church  wifcl 
an  unerring  authority  in  the  concerns  of  divine  faith  ?     Prote 
tants  think  not.      They  protest   against   the  doctrine  that   the 
Church  established  by  Christ,  has  an  unerring  authority  in   mat 
ters  of  faith.     They  do  not  believe  it.     This  is  one  of  t! 
tive  articles  of  their  faith.     But  to  assert  a  negative  and  s< 
establish   it  by  a  false  interpretation  of  the  texts  of   scriptti 
which  teach  the  affirmative,  will  scarcely  satisfy  a  ratiori'a^j 
impartial  inquirer. 

Let  them  make  this  article  of  their  faith  positive,  and  in  piacc^l 
of  saying,   "I  deny  that  Christ  left  an  unerring  authority  with 
his  Church,"  let  them  affirm  this:  " I, believe,  as  au  article  of 

*See  John  x.  16;  and  xvii.  20.     Also  Roin.  xv.  5:   1  Cor.  i.  10;    aud  Ephea.  iv. 
3,  &c. 


THE    TRUE    CHUKCH.  35 

faitb,  that  Christ  established  a  Church  and  invested  it  with  an 
erring,  fallible  authority,  to  which,  however,  he  enjoined  sub- 
mission. " 

And,  as  they  only  believe  what  the  scriptures  plainly  teach,  let 
them  show  one  plain  text  of  scripture  which  sustains  this  article 
Of  their  faith.  We  defy  them  to  do  so.  And  yei  it  is  an  article 
of  their  faitb  that  fallibility  is  an  attribute  of  the  Church  of 
Christ.  They  shelter  the  glaring  absurdity  of  their  positive  doc- 
trines behind  sophisms,  and  come  forth  with  negations  to  wrestle 
against  the  positive  faith  of  Catholics.  Let  their  negations  be 
made  affirmations,  and  then  let  them  prove  them  by  scripture. 
Let  them  prove  that  Christ  intended  his  Church  to  lead  men  into 
error,  superstition  and  damnable  idolatry ;  that  he  established  a 
fallible  Church;  that  he  wished  heresies  and  schisms;  that  he 
d  his  kingdom  to  be  divided,  his  followers  to  be  disunited 
and  in  continual  controversies;  that  he  was  willing  that  any  and 
every  man  who  chose,  might  usurp  the  office  of  preacher,  instruc- 
tor, guide  and  minister,  without  any  regard  to  ordination  or  mis- 
sion. And  let  them  show  plain  scripture  in  support  of  these 
affirmations.  They  cannot  do  so  :  and  they  never  undertake  it, 
notwithstanding  all  their  boasts  about  believing  only  what  scrip- 
ture tear!  i 

It  is  something  not  a  little  remarkable,  that  Protestants  can 
no  use  whatever  of  all  those  plain,  strong  passages  of  scrip- 
ture which  are  brought  forward  to  prove  the  controverted  points 
of   Catholic  doctrine.     They  can   do  nothing   with  all  these  to 
show,  any  of  the  truths  which  they  profess  to    discover  in  the 
word  of  God,  or  airy  of  the  attributes,  or  prerogatives,  of  their 
own  sectarian  Churches.     If  they  quote  them  at  all,  it  is  that 
they  may,  by  ingenious,  strained  and  far-sought  interpretation, 
deprive  the  Catholic  Church  of  the  testimony  which  they  furnish 
her,  and  if  they  succeed,  by  explanation,  construction,  and  false 
I  aside  the  point  of  their  testimony,  they  are  perfectly 
satisfied,  and  seem  to  take  for  granted  that  their  own  heteroge- 
nous are  consequently  confirmed.     But  why  do  they 
not  bring  forward  these  same  plain  texts,  to  show  some  positive 
inc  of  their  own  creeds,  to  set  forth  some  attribute  of  their 
Churches  ?     Why  can  their  Bible-religion  make  no  direct, 
Hive  and  affirmative  use  of  these  passages  of  the  written  word 
of  God  '     Can  they,  from  the  text,  "  Thou  art  Peter :  and  upon 
Hfliis  rock  1  will  build  my  Church,  and  the  gates  of  Hell  shall  not 
prevail  against  it,"  show  that  some  promise  is  here  made  to  their 
Church,  and  what  this  promise  is,  and  what  is  the  result  thereof 
in  the  history  of  their  Church  I     Can  they,  from  the  text,  "Whose 
sins  you  shall  forgive,  they  are  forgiven;  whose  sins  you  shall 
retain,  they  are  retained;"  and  from  this  other,  "Whatsoever  you 
shall  bind  upon  earth,  shall  be  bound  also  in  Heaven;  whatsoever 


36  THE    TRUE    CHURCH. 

you  shall  loose  upon  earth  shall  be  loosed  also  in  Heaven,"  prove 
that  Christ  left  with  their  ministry  some  extraordinary  powers  1 

Can  they,  from  the  text,  "If  lie  will  not  hear  the  Church  let  him 
he  to  thee  as  a  heathen  and  a  publican,"  show  the  obligation  to 
submit  to  their  ChurcK?  And  from  the  text,  "  This  is  my  body, 
this  is  my  blood  ;"  "  Do  this  in  commemoration  of  me,"  can  they 
show  the  right  to  give  "the  flesh  and  blood"  of  Christ  to  be  the 
life  of  their  members,  and  say,  as  the  Apostle  did,  "The  Chalice 
of  Benediction  which  we  bless,  is  it  not  the  communion  of  the 
blwod  of  Christ  1  And  the  bread  which  we  break,  is  it  not  the 
partaking  of  the  body  of  the  Lord?"* 

Can  they  show  their  compliance  with  the  injunction  of  St. 
James  "to  anoint  the  sick  with  oil?"  Can  they  use  these  and 
other  plain  texts  of  scripture  to  set  forth  their  own  positive  doc- 
m.-oe  of  trying  their  ingenuity  in  controversy  against 
the  Cathoho  Church?  They  protest,  they  deny,  they  oppose — 
they  face  these  texts  as  antagonists ;  they  regard  them  as  so  many 
witnesses  arrayed  to  condemn  them,  and  like  parties  to  a  process, 
their  chief  aim  and  desire  is  to  invalidate  the  testimony,  to  find 
in  it  some  weak  point,  some  flaw,  some  ground  on  which  to  im- 
peach it  ami  set  it  aside.  But  as  far  as  it,  is  direct  and  positive, 
they  can  do  nothing  with  it,  and  really  these  texts  seem  to  make 
no  part  of  these  scriptures,  upon  which  they  profess  to  ground 
their  faith.  Why,  like  Luther,  do  they  not  expunge  them,  and 
pronounce  them  papistical  interpolations  ?  Luther  found  his 
novelty,  about  '-faith  alone,"  condemned  by  the  epis 
James,  and  he  soon  set  the  testimony  aside  by  expelling  this 
tie  from  the  canon  of  scripture;  pronouncing  it  "an  epi 
straw."  Luther  has  shown  Protestants  an  easy  way  to  silence 
the  witnesses  which  come  forward  to  condemn'  their  principles. 
They  treat  the  texts  which  positively  condemn  them,  with  silence 
and  neglect  in  all  cases  where  they  are  not  engaged  in  protesting 
against  the 'ancient  Church,  and  undermining  her  authority  and 
doctrines. 

It  is  quite  an  easy  matter  to  protest,  or  pull  down  and  de- 
and  for  this  work  a  strong  combination  of  hostile  and  discordant 
forces  may   be   made.     Whatever   may    be  the   principl 
parties,  and  however  discordant,  it  is  enough,  io  insure  their  unio 
for  the  work  of  destruction,  that  they  all  feel   •■■    \ 
isteneo  of  that  which  they  d-  sire  to  subvert.      But  after  frWJ|^M 
of  ruin  is  complete,  these  forces,  which  for  a    time  were  unitSB 
again  dissolve  into  their  original  elements,  and  they  cannot 
to  build  up  again,  in  any  shape  or  form,  the  scattered  materials  of 
the   subverted   edifice.     The    sects   can  all  unite   to  subvert,  the 
Catholic  Church,  but  they  cannot  unite  to  furnish  a  substitute. 

*1  Cor.  x.  ]6. 


THE  3? 

is  he  i  would  really  bi 

itute,  in   e;ise  the  ruin  which 

re  in  fad  I.     See  their  sects,  their 

Jhurcli  ch  other  in  open  an- 

and  i  war  of  systems  and 

principles:  and  no  combination,  no  it,  as  to  what  are  the 

ioctrines  of  Christ,  or  which  is  the  Church  of  Christ. 


[APTER  VIII. 

fnrfh.  t.i.,.   i 

—The  Coun 
pil8— V) 

In  order  to  prove  still  more  conclusively  that  the  ■ 
Inch  we  hi 
tablish  th<  .   i 

ol  liferent  ages  of 

The  conduct  of  the  .    : 

!  Mini  cor  <i  Jre  worthy  of  attention  and 

lian  all  tli  is  of  modern  Bible  r 

iarmonions  tra  iitionary  testimony% 
irnished  by    Ch  ■   throughout  its  whole  extent,  cud   by 

Qtary  upon  the  revelations  of  God, 

rid  the  md  import  thereof,  of  a  credibility,  weight,  and 

it  be  counterbalanced  by  any  earthly 

:iich  can  p!       lily  be  arrayed.     The  opinions,"  theories, 

is  of   the  reformers,  were  they  even    harmo- 

iwof  :ould  not  weigh  as  a  feather  in  the 

this  venerable  testimony,  consisting  as  ii  d 

Chri  •   and   teachers,   of 

every  part  of  tin  tnd  of  evc;  even  the  present 

Catholic  Church  |  of  the  un- 

i  e  than  one 
hundred  and  eighty  millions  of  Christians,  who  etve  the  same  in- 
terpretation to  these  cripture,  against  those  who 
the  privilege  to  think  more  highly  of  their  private  understanding 


W^V-   ! 


3S  i  HE   TRUE   CHURCH. 

and  wisdom,  than  of  the  combined  learning  and  wisdom  of  all  na- 
tions and  ages. 

That  in  the  Church  of  Christ  the  pastors  have  always  taught 
with  authority;  when  disputes  and  contests  arose  among  the 
Christian  people  of  any  particular  congregation,  city,  or  province, 
that  the  pastors  decided  the  questions  in  dispute,  with  a  positive 
authority,  even  saying  Anathema  to  those  who  refused  to  submit 
to  their  decision ;  that  the  majority  of  Christians,  always  bowed 
reverently  to  these  authoritative  decisions ;  and  that  the  rebellious 
were  forthwith  cut  off  from  Christian  communion ;  are  facts, 
which,  no  person,  ever  so  little  acquainted  with  ecclesiastical  his- 
tory, will  pretend  to  deny. 

The  Church,  in  all  ages,  from  the  meeting  of  the  Apostles  in 
the  Council  of  Jerusalem  to  decide  the  dispute  about  the  neces- 
sity of  circumcision,  to  the  time,  when  Protestants  were  con- 
demned by  the  Council  of  Trent,  has  always  exercised  a  supreme 
authority  in  proposing  and  explaining  the  doctrines  of  Faith. 
The  proofs  which  establish  this  position,  are  numerous,  solemn, 
and  certain.  Plain  historical  evidences,  confirmed  by  political 
and  ecclesiastical  institutions,  and  bearing  the  seal  of  public  au- 
thority, throng  forward  to  place  this  fact  beyond  dispute.  From 
the  assembling  of  Bishops  in  the  first  general  Council  of  Nice,  in 
the  commencement  of  the  fourth  century,  to  that  of  Trent  in  the 
sixteenth,  not  only  the  chief  pastors,  the  Bishops,  but  other 
learned  doctors,  and  even  Emperors  and  Princes  personally,  or 
by  their  representatives,  attended  these  grand  and  imposing  as- 
semblies, where  the  authority  of  the  chair  of  Peter  presided,  and 
the  more  essential  points  of  Catholic  Faith  were  set  forth  in  pre- 
cise terms,  such  as  they  had  been  first  taught  by  the  Apostles, 
and  delivered  from  mouth  to  mouth,  from  heart  to  heart,  and  by 
daily  practice  exemplified,  among  the  faithful  of  every  country 
and  clime,  and  of  exv\y  generation.  The  decisions  of  these 
Councils  are  matters  of  historical  record.  The}'  were  haile< 
throughout  Christendom  as  conclusive  upon  the  points  implicated. 
They  were  received  with  submission  by  the  faithful  in  all  parts  of 
the  world. 

The   custom  of  assembling  the  Bishops,  as  far  as  pei 
allowed  it  to  be  practicable,  existed  long  before  the  firs! 
Council  of  Nice,  held  in  325  for  the  condemnation   of  Arius, 
Thus  we  read  of  a  Council  held  by  Pope  Victor  at  Pome  in  196 
to  settle  the  dispute  about  the  time  of  celebrating  the  festivals 
Easter ;  and  of  others  held  in  Palestine,  and  in  different  parts  of 
the  Western  Church.     A  Council  was  held  at  Rome  in  251,  to 
condemn  the  heresy  of  Novatian.     A  great  Council  at  Antioch, 
in  269,  deposed  Paul  of  Samosata,  who  denied  the  divinity  of  the 
Saviour.     Another  in  Mesopotamia  in  277,  condemned  the  Mani- 
chean  heresy.* 

*  For  those  facts  soe  Floury  aud  Burauh  Bercastel. 


CHUKCH.  39 

Win  !,  and  circumstances  perm  It  red,  General 

Councils  were  held.  The  holding  of  Councils  implied  the  exis- 
tence of  authority,  and  when  this  authority  represented,  or  re- 
ceived, the  suffrages  of  the  Universal  Church,  all  regarded  it  as 
conclusive  and  infallible! 

In  exercising  this  authority,  the  Church  relied  confidently  upon 
the  promises  of  Christ  to  be  with  her,  and  that    "the  Spirit  of 
Truth  should  abide  with  her,  to  guide  her  unerringly."     She  had 
either  received  from  her  Divine  Founder  the  right  thus  to  govern 
the  Church  with  supreme  authority  ;  or  else,  in  the  days  of  her  very 
existence,  when  her  confessors  were  languishing  amid  chains, 
and  her  martyrs   bleeding   for  her   doctrines,  she   had  already 
usurped  a  supreme  authority;  changed  the  fundamental  princi- 
ples of  her  constitution  as  settled  by  her  Founder;  altered  the 
rule  of  Faith;  annihilated  the  supreme  authority  «• 
ten  word,  and  "the  glorious  gospel  privileges  of  private  interpre- 
tation;" effectually  overturned  the  whole"  work  of   '■  ■! 
substituted  a  system  which,  in  its  open               in  brought  "all 
Christendom  into  a  state  of  error.                ition,  and  damnable 
idolatry,"  in  which  it  remained  till  the  sixteenth  e< 
buried,"  and  in  which,  even  since  Luther s  reformation,  the  ma- 
jority of  Christians  have  remained,  still  continue 
will,  in  spite  of  the  sects  of  the  reformation,  ami 
%iun  of  Bibles,  persevere  to  th<                                       Can  we  for  a 
moment  imagine,  thai                                 rime  of  Christ,  and  while 
some  of  tin-  very  disciples  of  his  Apostles,  still  lived,  and  occu- 
pied the  Episcopal  Chairs  which  had  been  fmuded  and  occupied 
by  the  Apostles,  the  Church  could  have  thus  fallen  away  from 
Christ  and  become  unfit  to  preserve  ; ■■-, ■: 
of  Faith  ?     This  is  absolutely  incredible. 

The  Pastors  of  the  Church  exercised  the  authority  which  the 
Apostles,  their  predecessors,  had  exercised  in  their  assembly  at. 
Jerusalem.     It  was  Christ  who  delegated  this  authority.     It  was 
the    Holy  Ghost,  the  Spirit  of   Truth,  who  spoke  by  the  voice  of 
this  authority.     When  the  Church  was  disturbed  by  the  winds  of 
heretical  doctrine,  when  she  was  agitated  by  the  waves  of  con- 
troversy and  disputation  ;    when  the  storm  raged  and  the   sea 
■d    and   heaved,   and    disaster   seemed    inevitable:  lo !  was 
re  heard  amid  the  din  of  the  tempest  and  the  cries  of  alarm, 
the  voice  of  Christ  himself,  saying:  "  Peace,  be  still !"  and  the 
Prmds  subsided,  the  waters  fell,  the  danger  disappeared,  and  calm 
was  restored  to  the  Christian  people. 

It  is  an  historical  fact  that  the  Church  of  Christendom  was  ac- 
customed to  hold  Councils  for  deciding  what  was  the  Catholic 
faith  handed  down  from  Apostolic  times  through  descending  gene- 
rations, and  in  passing  their  decrees,  these  Councils  virtually  tes- 
tified to  the  whole  world  that  the  authority,  to  decide  disputed 


40  TRUE   t 

:.,  ■  certainty,  had  be< 

Divine  Founder  of  the  Church.     This  unerring  author; 

ii'v  their  positive  decisions.     For  withoi 
..'  ■■/,  those   positive  dec 
•cclesiastical  censures,  and  spirit 
and  excommunications,  would  have  been  most  bo 
live  usurpations,  such  as  the  Church  of  Christ  could  n< 
after  her  foundation,  have  possibly  made.     For  this  would  , 
been  the  accomplished  triumph  of  I  es  of  Hell"  over  the 

Church  which  Christ  founded,  inasmuch  as  thecontinm 
of  such  usurped  authority,  submitted  to  as  it  was  by  all  < 
dans,  would  engraft  upon  Catholic,    or   universal   faith,  In 
errors,  falsehoods,  heresies,  superstitions,  and  var  eiplea 

and  tenets,  ruinous  to  the  souls  of  those  who  belie 
this,  tin*  vv  hole  Church,  both  1  ad  believe] 

been  forcibly  rooted  out  of   Christ,  and  mad< 
to  follow  Satan*  as  his  trophies  of  victory  o\ 

•  veiling  General  Council  virtual!) 
bate  of  1 1 1  =  -  sam< 

and  confirmed 
•■    :;  hose  which  preceded. 
Through  the  whole  course  o 
::::'■  A  :■:...  :.euc.e  and  exercise  of 

■'..-.-..  ;  ■■:■.-    "su  in  the  history  of  the 
■  chief   pastor;' 
'  solemn  decision.-  if  they  had  not  t 
rity  ?     Why  should  the  bishops  of    eac  iod   of  . 

time  claim'  for    General    Count 
should  each  such  Council  profoundly  respect 
'     hose  which  had  pr< 
the  points  involved   »-' 
tian  people,  every  where  < 

determinations  and  decision!-'  of  Councils?  -e  who 

refused  submission,  always  cue   o'T  from  the 
faithful,  and  always  regarded  by  the  faithful  as  r< 
cater/  ?'    Why  does  the  present  Catholic  C^R*' 
diffused  through  the  whole  earth,  still  r>' ,  '-.vntly  ; 
thoritative  decisions  of  these  grand,  imposing  :™H^| 
venerable  prelates  of  pas!  times,  in  which  the  variouW| 
Christendom  were  represented  by  their  chief  pastors  a:;<Tm| 
Wh^can  the  sects  of  Protestants  show   no  General   CouuciT^I^B 
assembly  of   ancient   prelates  and   iiishops,  with  which  the; 
claim    religious  sympathy  and  Christian  Communion  ?     Why  do 
all  the  ancient  Coi  4ong  to  Catholics,  and  their  ads  and 

decisions  all  uphold  the  authority  of  the  present  Catholic  Church  ? 
We  are  aware  that   Protestant*   strive  to   evade  the  force  of 
those  arguments,  which,  on  this  ground,  are  brought  forward  to 


I 


THE    TRUE    CHURCH.  41 

show  that  they  are  in  a  state  of  rebellion  against  a  just  and  di- 
vinely constituted  authority,  by  resting  their  defence  upon  the 
written  word  of  God,  understood  in  the  sense,  and  (ml//  in  the 
.  which  they  ari^nleased  to  put  upon  it  by  their  own  inge- 
nious interpretation,  T>ut  an  impartial  inquirer,  not  interested 
to  deceive  himself,  will  view  things  by  the  light  of  evidence.  To 
such  we  say,  that  having  admitted  that  Christ  established  a 
Church  and  left  with  it  his  revelations,  certainly  not  by  him  writ- 
ten, and  not  written  before  his  death,  we  have  a  right  to  look  to 
the  public  teaching  and  practical  operations  of  that  divinely 
founded  Church,  for  evidence  of  the  revelations  and  authority 
which  she  received  from  Christ.  The  traditionary  history  of  the 
Church,  while  propounding  the  revelations  of  Christ,  and  admin- 
istering the  spiritual  government  instituted  for  the  preservation 
and  propagation  of  the  Christian  religion  in  its  purify,  uiiw  fur- 
nish the  very  highest  order  of  evidence  to  show  the  faith  and 
principles,  with  which  men  became  Christians  and  continued 
Christians.  To  appeal  to  the  mere  written  word  of  God.  without 
any  standard  to  settle  its  meaning,  may  allow  the  appellant  an 
open  field  for  endless  disputation,  and  an  escape,  amid  the  mazes 
of  arbitrary  interpretation,  for  his  fondly  conceived  and  novel 
theories,  but  it  will  not  suffice,  to  indicate  or  confound  heresy,  to 
prevent  or  heal  the  wounds  of  schism,  or  to  settle  doubts  and 
controversies  about  what  men  shall  believe  and  do,  in  order  to  be 
saved. 

This  appeal  is  made  with  as  much  confidence  by  Arums,  Soci- 
nians,  Universalists,  Miller ites,  and  Deists,  as  by  those  Protes- 
tant sects  which  pretend  to  be  more  orthodox.  The  impartial 
inquirer  for  truth,  must  therefore  perceive  the  necessity  of  some 
sufficient  means  to  settle  and  determine  the  true  intention  of 
Christ,  and  the  import  of  his  divine  revelations;  and  without  a 
direct  individual  revelation  from  G'd  himself,  which  he  cannot  he 
foolish  enough  to  expect,  he  can  find  no  evidence  so  rational,  re- 
spectable and  conclusive,  as  the  solemn  authoritative  acts  of  the 
Church,  and  the  catholic  faith  ami  practice  of  its  nn*inl>.  is.  in 
each  successive  generation  and  age.  and  in  evciy  country  of  the 
world,  from  tin-  period  of   its  foundation  to  the  present  time. 

When  <|'ie-t!ous  aii>e  among  the  citizens,  ot  different  States, 
whether  United  or  Confederated  with  regard  to  the  fixed  funda- 
mental principles  of  their  constitution,  it  is  rational  to  try  them 
By  me  writings  and  comments  of  those  great  men  who  tirsr  ad- 
ministered the  government;  and  we  consider  the  practical  opera- 
tion of  the  government  in  the  past,  as  a  safe  commentary  on  the 
principles  of  the  constitution.  Besides,  we  have  a  supreme  tri- 
bunal for  settling  disputed  questions  of  constitutional  law :  and 
the  decisions  of  this  tribunal  are  respected,  throughout  the  whole 
republic,  as  final  and  conclusive.     Why,  then,  shall  not  the  practi- 


42  THE    TRUE    CHURCH. 

cnl  operation  of  the  Church  of  Christ,  and  the  writings  of  the 
eminent  d<  c"ors  ami  fathers  of  the  early  ages,  be  held  as  rational 
and  convincing  evidence,  of  the  nature  of  the  principles  and 
truths  of  that  sublime  constitution,  which  has  been  left  by  the 
Redeemer  and  his  Apostles,  to  secure  the  valuable  and  imperish 
aide  blessings  of  religion?  And  why  shall  the  decisions  of  that 
tribunal,  which  Christ  instituted  and  commanded  us  to  respect 
and  obey,  not  be  considered  final  and  conclusive,  with  regard  to 
any  questions  which  may  arise?  The  man  who  would  pretend  to 
understand  the  constitution  of  the  United  States,  or  of  the  Con- 
federate States,  in  a  sense  adverse  to  the  Continued  practice  of 
the  government,  and  to  the  unanimous  testimony,  furnished  by 
the  writings  and  commentaries  of  the  most  profound  statesmen 
and  lawyers  of  the  country  in  times  past,  should  be  looked  upon 
as  eminently  presumptuous,  if  not  as  entirely  insane.  And  why 
shall  modern  reformers,  with  novel  theories  and  views  about  the 
Christian  law  and  faith,  be  more  esteemed,  when  found  opposed 
to  the  continued  practice  of  the  Church,  and  to  the  unanimous 
testimony  of  the  eminent  writers  and  fathers,  whose  genius, 
talents,  and  wry  names,  have  been  in  veneration  for  ages? 

We  cannot  undertake  to  array  all  these  testimonies,  since  to  do 
so,  volumes  w<»uld  be  necessary.  Some  of  the  early  fathers  have 
written  volumes  in  vindication  of  this  single  point  concerning  the 
authority  of  the  Church.  Among  these,  are:  Tertullian,  St. 
Cyprian,  St.  Augustine,  St.  Jerome,  St.  Vincent  of  Lerins,  &c. 
But  we  may.  in  the  next  chapter,  set  down  a  few  of  these  testi- 
monies, which  are  direct  and  conclusive. 


CHAPTER  IX. 

A  few  testimonies  from  the  Fathers — The  losiimony  of  tradition — Three 
rations  especially  worthy  <  f  nthMition — Tin-  si.,,, m.nt  <,{  Dcitn   I'.mlin  ile  < 
as  to  Archbishop  Usher's  'declaration  respecting  the  variations  in  the 
of  the  Greek  Testament. 

9^  Treneus.  a  Greek  by  birth,  but  ranked  with  the  Latin  I 
thers,  and  who,  through  St.   Polyearp,  his  preceptor,  was  coiW| 
nected  with  the  Apostolic  times,  said  : 

"Where  the  Church  is,  there  is  the  Spirit  of  God.  and  where 

the  Spirit  of  God  is,  there  is  the  Church  and  all  grace."* 

"  We  must  obey  the  priests  that  are  in  the  Church:  those  who 

*Ireneu8,  Book  iii. 


the  true  Church.  43 

have  succession  from  the  Apostles,  who,  together  with  the  episco- 
pal power,  have,  according;  to  the  good  pleasure  of  the  Father, 
received  the  certain  gift,  of  truth.  But  as  to  those  who  depart 
from  the  original  succession,  wheresoever  they  he  assembled,  they 
should  he  suspected,  either  as  here 

"* "What  if  the  Apostles  had  no! 

ought  we  not  to  have  followed  the  order  of  Tradition  which  they 
delivered  to  those  to  whom  they  committed  the  Churches  ?  To 
which  order  many  nations  yield  assent,  who  believe  in  Christ, 
having-  salvation  written  iu  their  hearts  by  the  Spirit  of  God, 
without  letters  or  ink,  and  diligently  keeping  ancient  tradition. 
It  is  easy  to  receive  the  truth  from  God's  Church,  seeing  the  Apos- 
tles have  most  fully  deposited  in  her,  as  in  a  rich  store-house,  all 
things  belonging  to  truth:  For  what!  if  there  should  arise  any 
contention  of  some  small  question,  ought  we  not  to  have  recourse 
to  the  most  ancient  Churches,  and  from  them  to  receive  what  is 
certain  and  clear  concerning  the  present  question. "t 

The  same  father,  also,  in  his  fifth  book  against  heresies,  says: 
"The  teaching  of  the  Church  is  true  and   stable,  showing  to' all 
men  the  same  one  path  of  salvation;"  and  further,  "Every  where 
hurch  proclaims  the  truth." 

St.  Clement  of  Alexandria,  a  great  father  of  the  same  age,  de- 
clares that  the  "right  doctrine  isTto  be  found  only  in  the  truth  (or 
the  true)  aud  ancient  Church;"  and  he  maintains  that  "there  is 
only  one  true  Church,  that  Church  which  is  iu  reality  the  old 
one."t 

Tertullian,  in  his  Prescriptions,  maintains  that  "We  are  not  to 
appeal  to  scriptures,  neither  is  the  controversy  to  be  settled  upon 
them,  in  the  which  there  will  either  be  no  victory  at  all,  or  one 
very  uncertain." But, 

"Wheresoever  it  shall  appear  that  the  truth  of 'the  Christian 
discipline  or  faith  is,  there  will  also  be  found  the  truth  of  scrip- 
tures, and  expositions,  and  all  Christian  traditions." 

And  further,  he  maintains  that, 

"To  know  what  the  Apostles  taught,  that  is,  what  Christ  re- 
vealed to  them,  recourse  must  be  had  to  the  Churches  which  they 
founded,  aud  which  they  instructed  by  word  of  mouth,  and  by 
their  epistles." 

He  contended  that  these  "Mother  Churches'1  taught  the  truth, 
HMRhat  all  other  opinions  "must  be  novel  and  false."fy 

Origen,  who  lived  in  the  last  of  the  second,  and  died  in  the  be- 
ginning of  the  third  century,  and  is  numbered  among  the  Greek 
Fathers,  says : 

"Since  there  are  many  who  think  they  believe  the  things  which 

*Ireneus,  Book  iv.  tlri.  B.  v.  J  Strom,  lib.  vii. 

§  See  Prescriptions  of  Tertullian,  passim. 


44  THE   TRUE    CHURCH. 

ave  of  Chrisf,  mid  are  of  different  opinions  from  those  who  went 
before  them,  let  the  doctrine  of  the  Church  be  kept,  which  is  de- 
livered from  the  Apostles  by  order  of  succession,  and  remains  ii 
tlie  Churrh  to  this  very  day.  That  alone  is  to  be  believed  foi 
truth,  which  in  nothing  disagrees  from  the  tradition  of  the  Church." 

And  this  father  plainly  says,  that  we  are,  "To  draw  intelligence 
from  the  scripture,  according  to  the  sense  which  has  been  delivered 
by  the  Apostles  ;"  and  that  we  are  "  not  to  believe  otherwise  than 
as  the  Church  of  God  hath  by  succession  delivered  to  us  '" 

St.  Cyprian,  a  Latin  father  of  this  age,  after  maintaining  the 
unwavering  fidelity  of  the  pure  spouse  of  Christ,  and  the  impossi- 
bility <>f  her  ever  being  defiled  by  adultery,  says  : 

4 -Whosoever  divideth  from  the  Church,  and  cleaveth  to  the 
Adultress,  he  is  separated  from  the  promises  of  the  Church  :  He 
cannot  have  God  for  his  father  who  hath  not  the  Church  for  his 
mother." 

And  he  asks^B 

"He  that  doth  not  hold  the  unity  of  the  Church,  can  he  think 
that  he  holds  the  unity  of  the  faith  ?"f 

And  Lactantius,  who  from  the  eloquence  of  bis  style,  deserved 
to  he  called  "the  Christian  Cicero"  and  who  is  classed  with  the 
Latin  Fathers  of  the  fourth  century,  says: 

"  It  is  only  the  Catholic  Church  that  hath  the  true  worship  and 
service  of  God:  this  is  the  source  of  truth;  this  the  dwelling 
place  of  faith  ;  this  the'  temple  of  God  :  into  which  who  entereth 
not,  and  from  which,  whoever  departeth  is  without  all  hope  of  life, 
and  of  eternal  salvation. "J 

Kulhnus,  in  his  ecclesiastical  history  says  that  the  great  St. 
Rasil  and  St.  Gregory  Xuzianzen,  "took  the  interpretation  of 
scripture  not  from  their  own  sense,  but  from  the  tradition  of  the 
la:her<.'§ 

St.  C\nl,  of  Jerusalem,  of  the  same  fourth  age,  testifies  that 
the  Church  is  called  Ca'holic,  "  because  she  teacheth  Catkolicly, 
ami  w'rlmiti  omission,  all  doctrines,  which  men  should  know,  con- 
cerning things  visible  and  invisible,  heavenly  and  earthly. "|| 

The  same  Father  in  his  f.fh  caterhesis,  says, 

'•Guard    the   Faiih,   and   /hat    Faith  alone,  which   is  now  de- 
livered to  thee  by  the  Church,  confirmed  as  it  is  by  all  the  s( 
tures." 

St.   Ambrose  represents  men  as  walking  in  the  darknSH 
night,  and  says  to  them  individually, 

"  Let  the  Church  point  out  the  way  to  thee."T\ 

*Oripon  in  his  preface  to  his  Periarchon,  his  Tract  on  Matthew,  and  Homily  VII. 
on  Leviticus. 

t  St.  Cyprian  de  Unitate  Ecclesioe.  *  Inst.  lib.  iv.  §  Ruf.  Hist.  Eccl.  lib.  2. 

||  Catechis.  xviii.  tf  In  ps.  xxxv. 


I 


THE   TRUE   CHURCH.  45 

Al«o  this  Father  declares 

M  Faith  is  the  foundation  of  the  Church:  for  it  was  not  spoken 

of  the  flesh  of  Peter,  but  of  his  faith,  that  the  gates  of  Hell  should 

not   prevail:    His  confession  overcame  Hell:  and  this  confession 

excludes  many  heresies:  for  seeing  the  Church,  like  a  goo,]  ship, 

upon  by  many  waves,  the  foundation  of  the  Church  must 

iil  against  all  heresies."* 

tine,  whose  works  contain  a  great  deal  on  this  sub- 
other  things,  maintains  that, 
"  in  the  Church  the  truth  resides,  whosoever  is  separated  from 
it,  it  is  hecessary  that  he  should  speak  false  things. "f 
lie  also  says,  in  his  fourth  book  against  the  Donatists : 
"That  which  the  Universal  Church  holds,  and  is  not  ordained 
uncils,  but  hath  been  always  retained  and  observed,  is  most 
justly    believed    to    have    been    delivered    no   other   way    than    by 

Apostolic  traditions,  &c We  must  observe  in  these  things 

that  which  the  Church  of  God  observes:  The  question,  therefore, 
between  you  and  ourselves  is,  which  of  the  two,  yours  or  ours,  is 
the  Church  of  God?" 

This  Father  considered  the  authority  of  the  Church  the  true 
guide  of  men  in  points  of  faith,  and  looked  upon  her  decisions  as 
conclusive. 

He  thus  eloquently  sets  forth  the  authority  of  the  Catholic 
Church  : 

"There  are  other  things  which  most  justly  keep  me  in  her 
bosom  :  The  Consent  of  peoples  and  nations  keeps  me  there: 
The  authority  begun  by  miracles,  nourished  b\  hope,  augmented 
by  charity,  confirmed  by  antiquity,  keeps  me  there:  The  -ucces- 
sion  of  prelates  ever  since  the  see  of  Peter,  to  whom  our  Lord, 
after  his  resurrection,  committed  the  feeding  of  his  sheep,  to  this 
present  Episcopate,  keeps  me  there:  and  finally  the  very  name 
of  Catholic,  keeps  me  there,  the  which  n-nne  this  Church  alone, 
not  without  cause,  hath  retained  among  so  many  and  great  here- 
sies, insomuch  that  when  am  stranger  demands  where  the  assem- 
vvherein  a  man  may  communicate  with  the-Cathol  c  Church, 
is  not  any  heretic  has  the   boldness  to  show  him   hi*  temple 

or  house,  &c These  many,   and  so  strong  ties,  retain  a 

ver  in  the  Catholic  Church."  " 
•  ;rTso  declares  emphatically  : 
ltf»*  I  myself  would  not  believe  the  gospel  were  it  not  that  the 
authoiity  of  the  Catholic  Church  moves  me. "J 

He  further  demonstrates,  that  the  same  Church  which  teaches 
him  to  believe  the  gospel,  also  teaches  him  not  to  believe  those 
heretics   (the  Manicheans)   against  whom  he  wrote,  and  argues, 

*De  Incar.  Domini.  tSf.  Aug  on  ps  57. 

J  .Nisi  me  Cathuhca?  BccletutB  commoveret  autnoritas.     St.  Aug.  Con.  Fund. 


46  THE    TRUE    CHURCH. 

that  since  those  heretics  admit  that  we  must  receive  the  gospel 
from  the  Church,  it  is  madness  in  them  to  pretend  to  teach  the 
sense  of  the  gospel  against  that  which  the  Church  teaches. 

11  What  madness  is  this?  Believe  them  (Catholics)  that  we 
ought  to  believe  Christ ;  but  learn  of  us  (Manicheans)  what  Christ 
said.11* 

And  writing  against  Cresconius,  he  argues  that  we  believe  the 
scriptures,  by  believing  the  Church,  since  the  scriptures  commend 
the  authority  of  the  Church  to  us : 

"  Whosoever  feareth  to  be  deceived  with  the  obscurity  of  this 
question,  let  him  require  the  Church,  which  the  holy  scriptures, 
without  any  ambiguity,  doth  demonstrate." 

St.  Vincent  of  Lerins,  after  naming  several  of  the  heresies 
which  had  arisen,  says: 

"  For  this  reason,'  to  avoid  the  labyrinth  of  so  many  contrary 
eirors,  it  is  very  necessary  that  the  line  of  Prophetical  and  Apos- 
tolical conceptions  should  be  drawn  according  to  the  rule  of  eccle- 
siastical and  catholic  sense,  or  understanding." 

St.  Leo,  writing  concerning  penitential  fasts,  says  : 

"It  is  not  to  be  doubted  that  all  Christain  observance  is  of 
divine  instruction,  and  that  whatsoever  is  received  by  the  Church 
into  the  custom  of  devotion  doth  come  from  Apostolical  tradition, 
and  irom  the  doctrine  of  the  Holy  Ghost." 

We  find  also  among  the  testimonies  of  antiquity  many  express 
commendations  of  the  authority  of  Councils  to  determine  contro- 
versies. The  ancient  canons,  termed  Apostolical,  and,  though 
admitted  not  to  have  been  drawn  up  by  the  Apostles  themselves, . 
yet  certainly  a  work  of  the  first  ages,  by  some  even  attributed  to 
St.  Clement.     These  canons  specify, 

"That  Bishops  should  twice  a  year  hold  Councils,  and  among 
themselves  examine  the  decrees  of  religion,  anil  settle  such  eccle- 
siastical controversies  as  should  arise." 

Here  is.  proof  of  an  authority  to  compose  ecclesiastical  disputes 
at  least. 

St.  Ignatius  testifies, 

"That  it  was  the  order  iii  his  time,  that  synods  and  asf 
of  Bishops  were  frequently  celebrated." 

Tertullian  witnesseth   the  same  concerning   Councils  held 
Greece.     And   the    historian,   Socrates,   records   this   memo 
saying  of  the  Emperor  Constantine  : 

lk  Whatsoever  is  decreed  in  the  Holy  Council  of  Bishops,  that 
is  universally  to  be  ascribed  to  the  Divine  Will."  f 

St.  Ambrose  terms  the  decrees  of  the  Council  of  Nice, 

"  Hereditaria  sigtlacula,  hereditary  seals,  not  to  be  violated  by 
the  rash  boldness  of  any  man. "J 

*  Lib.  de  utilitate  credendi.        t  Soc.  hint,  eccles.  lib.  1.         { St.  Amb.  dt  Fide.  lib.  3. 


' 


THE    TR1  RC1I.  47 

These  proofs,  from  antiquity,  multiply  before  the  inquirer,  in 
proportion  as  his  investigation  brings  him  down  from  century  to 
century.  He  discovers  first,  that  the  Bishop,  in  his  diocese,  was 
the  ruler;  that  he  possessed  the  spiritual  a.utlt<  power, 

arv  for  administering  the  affairs  of  that  \>,  . 

which  he  had  immediate  charge.     St.  Ignatius  i- 
hurt  in  ■ 

"Do  you  all  follow  your  Bishop  as  Christ  did  his  Father. 
Without  the  Bishop  let  no  man  presume  to  do  any  of  those  things 
Which  belong  to  the  Church."* 

He  discovers,  secondly,  that  provincial  and  national  synods  had 
Btill  more  authority  than  single  Bishops,  but  not  an  unerring  au- 
thority. Their  decrees  must  still  be  subject  to  the  approbation  or 
rejection  of  the  Universal  Church,  united  under  its  h» 
decrees  of  particular  synods,  accorded  with  what  had  In  en  "every 
where  delivered  and  believed,"  they  might  stand,  but  not  other- 
wise. Hence  Pops  St  phen  caused  the  Bishops  of  an  All  lean 
Council  '  one  of  their  decrees  on  the  subject  of  rebaptiza- 

The  Utter  of  the  Pope  set  forth  that  this  decree  opposed 
the  traditionary  faith  and  practice  of  the  Universal  Church,  and 
declared  that  "wo  innovation  should  be  admitted,  but  what  icas 
handed  down  should  be  r< 

But  he  observes,  thirdly,  that  it  is  a  well  ascerlaiued  and  settled 
point,  that  a  plenary,  (Ecumenical  council  of  the  whole  Church, 
over  which  the  incumbent  of  Peter's  see  presided,  had  supreme 
authority  to  decree  what  had  been. the  doctrine  _ 

■d  ;   and  sn    I  ons  were,  every  where  and  hy  all  Catho- 

lics, received  with  reverence  and  submission,  and  regarded  as 
final  and  conclusive.  These  decisions  "could  not  be  violated  by 
the  rash  boldness  of  any  man,"  who  cared  for  the  sacred  unity  of 
faith,  and  respected  the  authority  which  Christ  vested  with  his 
Church. 

This  current  of  traditionary  testimony  shows  that  all  Christians, 
from  the  earliest  ages,  held  to  the  tenet  of  religious  faith  main- 
tained by  Catholics  at  present,  "that  there  exists  in  the  Church 
of  Christ  a  supreme,  unerring  authority ,"  and  proves  conclusively, 
that  any  Christian  society  pretending  to  be  Christ's  Church,  and 
not  having,  or  even  professing  to  have,  such  authority,  is,  by  this 
fact  alone,  manifested  to  be  something  else,  than  the  Church  of 
Christ. 

The  present  Catholic  Church  is  the  only  Christian  society  which 
claims  now,  as  she  has  always  claimed,  this  supreme  unerring  au- 
thority, and,  therefore,  she  must  be  the  Church  of  the  fathers,  the 
Church  of  primitive  christians,  the  Church  which  Christ  founded 
ok  the  rock  Peter,  the  Church  which,  in  the  words  of  fet.  Cyprian, 

*  Ig.  Ep.  ad.  Saiyrn. 


48  THE   TRUE    CHURCH. 

all  must  "have  a?  Mother  who  will  have  God  for  Father;" 
word,  she  must  he  the  true  Church  of  Christ. 

The  force  of  the  testimony,  furnished  hy  the  unanimous  consent 
of  the  t'iitlici  >  a  ml  doctors  of  past  ages,  to  convince  us  of  this  funda- 
mental doctrine,  of  the  unerring  authority  of  the  Church,  is  shown 
by  the  following  considerations,  among  others  which  might  be 
presented. 

1st.  The  doctrines  of  Christ,  were  orally  delivered  to  the 
Apostles,  and  oralh/  delivered  by  them  to  the  christians,  who  first 
formed  the  Apostolic  Churches.  By  the  way  of  oral  tradition, 
therefore,  Christianity  was  established  and  spread  over  the  world. 

2ndly.  This  way  is  no  where  set  aside  in  scripture,  but  on  the 
contrary,  it  is  especially  commended. 

3rdlyV  It  is  the  most  sure  and  safe  way  for  preserving  the  true 
doctrines  of  Christ. 

We  will,  in  brief,  show  that  these  three  considerations  are  well 
grounded. 

And  first,  We  find  from  the  scriptures,  that  the  Apostles  were 
taught  by  Christ,  from  his  own  lips,  and  sent  by  Christ  to  preach 
the  gospel  to  every  creature.  Christ  wrote  no  scriptures  himself, 
and  there  is  no  evidence  that  he  commanded  his  Apostles  to  write. 
It  seems  to  have  been  his  purpose,  not  to  write  his  law.  upon 
tablets  of  stone  or  upon  paper,  but  in  the  hurts  of  believers.  He 
wished  his  Apostles  to  preach,  and  the  people  to  obtain  faith  l»y 
hearing  the  word  of  God.  "Faith  cometh  by  hearing,"  says  8t. 
Paul.  There  is  no  evidence  that  all  the  Apostle*  wrote  scriptu.e, 
or  that  those,  who  wrote,  did  so,  as  a  duty,  eomrminded,  or  deemed 
absolutely  indispensable.  There  is  no  evidence  that  the  sum  of 
tnese  wilting-,  admitted  to  be  inspired,  or  any  one  of  them,  was 
designed  to  be  the  sole  guide  in  matters  of  Faith,  independent,  of 
the  Church,  which  Chri-t  instituted  and  commissioned  to  teach 
Ivs  doctrines.  Fvidently,  with  the  Apostolic  body  was  invested 
the  authority  to  teach  hy  ouil  tradition,  and  no  where  in  scripture 
do  we  find  that  OiU  way  was  at  any  period  to  be  changed  lor 
another. 

But  secondly,  tlvs  way  is  expressly  commended  and  approved 
in  scripture.  "There  are  some  that  trouble  you,  and  would  per- 
vert the  gospel  of  Christ."  (Query:  Did  these  persons  wish 
change  the  written  word?) — "As  we  said  before,  so  say  I  now 
again,  if  any  one  preach  to  you  a  gospel  besides;  that  which  you 
have  received,  let  him  be  anathema."* 

The  Gallatians  bad  received,  the  gospel,  but  certainly  not  a 
Written  one,  otherwise,  here  was  a  lit.  and  convenient  place  for 
the  apostle  to  say,  " -ee  what  is  written  in  the  gospel  which  you 
have  received,  and  judging  fur  yourselves  believe  as  you  please." 

*Gal.  i.  7,  &c. 


THE    T&UE   CHURCH.  40 

They  received  the  gospel  from  his  preaching,  and  by  what  they 
-  ceived,  they  were  to  test  the  preaching  of  these  persons 
who  came  to  disturb  them. 

Again,  St.  Paul  writes  to  the  Phillippians  :  "  The  things  which, 
you  have  both  learned  and  received,  and  heard  and  seen  in  me, 
do  ye. 

The  Apostle  wished  them  to  practice  those  things  which  by 
word  and  example  they  had  learned  from  him.     Their  faith,  thus, 
(i  to  daily  practice,  would  be  preserved  precisely  ns  it  had 
been  <i<  livered  and 

To  the  Thessaloniaus  he  said  emphatically,  "  Therefore,  bre- 
thren, stand  fi  rm  ;  and  hold  the  traditions  which  you  have  learned, 
whether  by  word,  or  l»y  our  ep 

And  to  Timothy  he  said:  "Hold  the  form  of  sound  words, 
which  thou  hast  heard  from  me  in  faith,  and  in  the  love  which  is  in 
i  Jesus." 
"Keep  the  good  deposited  in  trust  to  thee  by  the  Holy  Ghost 
which  dwelleth  in  us."t 

And  to  the  same  he  said,  "And  the  things  which  .thou  hast 
heard  from  me,  before  many  witnesses,  the  same  commend  to 
faithful  men,  who  shall  be  lii  to  fceach  others  also.'§ 

■tared  to  him:    "  The  Church  is  the  pillar  and 
ground  of  Truth. "|| 

There  is,  in  these  passages,  an  express  approbation  of  the  way 
of  tradition  for  ensuring  the  preservation  and  propagation  of 
Christian  doctrines  .and  practices.  The  Greek  word,  paradoseh, 
by  the  Apostle,  is  rendered  literally  by  the  word  traditions. 
A  deposit  of  these  was  made  with  Timothy,  to  be,  by  him,  deli- 
vered to  "faithful  men,"  to  be  by  them,  delivered  to  others. 
And.  no  where  do  we  find  that  this  way  was.  at  any  time,  to  be- 
come inadequate,  or  to  be  displaced  by  another. 

We  have  said  thirdly,  that  this  way  of  securing  the  transmis- 
sion of  the  doctrines  of  religion,  is  the  best  and  most  secure. 
Fur  the  doctriues  of  Christ  were  so  interwoven  with  daily  prac- 
nd  observance,  that  change  was  not  possible,  unless  first  the 
authority  of  tradition  was  itself  despised.     As  long  as  Christians 
ed  and  practiced  as  they  had  learned  and  received,  as  long 
they  taught  to  their  posterity  to  believe  and  practice  as  they 
\  did  themselves,  change  and  innovation  were  impossible.     They 
iclaily  reduced  their  faith  to  practice;  they  daily  instructed  their 
children  to  believe  and  observe  as  they  did  themselves.     And  in 
every  part  of  the  Christian  fold,  the  same  things  were  believed 
and  observed,  and  the  same  things  taught  and  delivered,  so  that 
novelty  was  recognized  as  false,  by  the  ver}^  sign,  that  it  was 
novel,  and  hitherto  unheard  of,  and  unobserved. 

•  Phil.  iv.  'J.        *2  TUcs.  xi.  11.        J  2  Tim.  i.  13.       §2  Tim.  xi.  C.       I!  1  Tim.  iii.  15, 

8 


50  THE   TRUE   CHURCH. 

No  writings  or  books  could  possibly  be  so  well  preserved  as  Ira 
ditionary  doctrines,  cherished  in  the  minds  and  hearts  of  Chris- 
tians every  where  dispersed.  Mere  abstract  and  speculative  pro- 
positions, not  often  thought  of  by  the  people,  and  having  no  direct 
relation  to  the  every  day  conduct  of  life,  might  indeed  soon  be 
changed  or  forgotten,  but  doctrines  of  Divine  faith,  identified 
with  daily  observance  by  all  Christians,  could  not  be  in  the  same 
danger.  And  certainly,  these  would  be  less  exposed  to  altera- 
tions, than  writings  accessible  only  to  a  few,  and  perhaps  read 
and  studied  by  fewer  still. 

Besides,  we  are  not  left  to  mere  surmise  on  this  point.  It  can 
be  proved  satisfactorily,  that  the  writings  and  books  of  scripture, 
owing  to  circumstances,  have  not  always  been  preserved  precisely 
as  they  were  written.  A  multitude  of  transcribers  and  copyists, 
not  necessarily  protected  from  error  in  their  labours,  have  passed 
the  scriptures*  through  their  hands,  and  hence  are  found  various 
readings  of  the  same  passages.  Even  in  the  original  languages, 
these  varieties  are  found,  and  perhaps  no  other  volume  presents 
the  same  difficulty  on  this  point.  It  is  said  on  the  authority  of 
Dean  Pau'lln  de  Cressy,  once  a  church  of  England  minister,  and 
afterwards  a,  convert  to  the  Catholic  faith,  that  the  learned  Pro- 
testant Archbishop  Usher  declared,  "that  whereas  he  had  of 
many  years  before  a  design  to  publish  the  New  Testament  in 
Greek,  with  various  readings  and  annotations,  and  for  that  pur- 
pose, had  spent  much  money,  to  furnish  himself  with  m 
and  memoircs  from  several  learned  men  abroad,  yet  in  conclusion 
he  was  forced  to  desist  utterly  from  that  undertaking,  lest  if  he 
should  ingenuously  have  noted  all  the  several  differences  of  read- 
ings which  he  himself  had  collected,  the  incredible  multitude  of 
them  in  almost  every  verse,  should  rather  have  made  men  athcis- 
tically  to  doubt  of  the  truth  of  the  whole  book,  than  satisfy  them 
of  the  true  reading  of  any  particular  passage."* 

If  such  were  the  fact,  notwithstanding  the  reverence  which  the 
Catholic  Church  lias  always  had  for  the  scriptures,  and  the  < 
she  has  taken  to  collect  and  preserve  them  through  all  the  vicissi- 
tudes of  time,  what  would  have  been  the  case,  had  the  Pr( 
doctrine,  of  "scripture  alone  the  rule  of  faith,  with  the  righ 
private  judgment,"   prevailed   through  all  those  centuries,   a 
every  copyist  and  transcriber  of  scripture,  with  his  own  self  s< 
lected  faith,  had  striven  to  set  it  forth  in  the  written  word  of  GfocH 
in  still  clearer  terms,  as  has  since  been  done  in  modern  Protestant 
■versions. 

It  is  said  by  the  learned,  that  some  of  the  sacred  writings  have 
been  lost  to  the  world,  and  among  these  are  specified,  an  "epistle 
of  St.  Paul  to  the  Laodiceans,"  and  a  "gospel  in  Hebrew,  ac- 
cording to  the  Nazarcei,"  {secundum  Nazarceos.)     This  fact  proves 

*  Exomologesig,  p.  178,  Ed.  104?.     Pan, 


5j 

writings  and  books,  thou: 
the  d<  revolutioi 

desigi  ed,  in  their  colle< 

^^k  have  no  perfect 
rule,  1  ranot  have  an  entin 

the  perishing  of  some  of  the 

Christiana  a  means  of  obtaining  faith,  and  of  knowing  the  doc- 
trines of  Christ,  it  is  evident  i1 

iher  than  the  traditi 
tical  observance  of  tne  Church.     An  • 

upon  and  used,* most  even  be  inferred  from  the  very  loss  of  these 
Because,  had  the  sacred  writings  collected  to- 
r,  been  the  only  way  for  lead]] 
and  to  a  knowled 

fully  multiplied  < 

m  in  the  principal  Churches  which  tin 
even  would  have  been  procured  and  studied  by  he 
and  individuals,  so  that,  being  so  widely  and  numev 
and   r<  i  carefully  by  so  m  rcb.es. 

and  individuals,  no  book  or  leaf  of  them  coup'   ; 
titer. 

still  further  rei 
were  never,  either  in  the  time  of  Chri 
is  the 

■ 

;  ■  ■ .     .    ; 
During  all  •;•    •         ■ 

:.  but  rather  confirmed  as  others  of  these 
were  produced,  since  some  of  them  expressly  com- 
mend- rtes,   it  was  many  years  before  any  one 
ion  had  all  these  books  together,  and  still  many 
fore  all  the  congregations  of  Christendom  had  a 
en! ire  collection.     Centuries  had  passed  before  a  deci- 
Hre  concerning  the  canonicity  of  the  several  books,  by 
unrt!  of  the  Universal  Church,  and  in  settling  mis  canon, 
BBPT                   pretending  to  the  rank  of  inspired  scriptures,  had 
excluded  'by  the  judgment  of  the  Church.     During  these 
centuries  the  way  of  tradition  for  the  preservation  and  propaga- 
tion of  faith,  continued  to  be  relied  on.  as  it  had  been  by  the 
Apostles  themselves.     The  mere  ascertaining  and  declaring  the 
canonicity  of  the  several  books  of  scripture,  which  was  done  by 
the  authority  of  the  Church  under  the  direction  of  the  Holy  Spirit, 
and  by  the  evidence  which  tradition  itself  furnished,  could  not  set 
aside  the  authority  of  tradition,  which  had  hitherto  been  so  salu- 
te *■  and  successful. 


62  i  he    nn-h  CHUi? 

We  have  still  further  proofs,  from  fads,  the  most  invincible  of 
all  argument?,  to  set  forth  the  safety' of  this  way,  for  securing  the 
integrity,  purity,  and  entire  preservation  of  religious  doctrines. 

It  is  a  tact 'that  the  way  of  tradition  was  used  successfully, 
among  the  favoured  people  of  God,  until  the  time  of  Moses.  It  is 
a  fact,  that  the  Catholic  Church  has  used  this  way  successfully 
from  the  revolt  of  Luther  in  1517  to  the  present  year,  1S62. 

H  is  a  fact,  that  the  present  doctrines  of  the  Catholic  Church, 
have  in  this  way  been  preserved  unchanged,  by  the  admission  oj 
Protestants,  through  all  those  ages,  prior  to  Luther's  revolt  against 
the  Church,  and  which  are  technically  termed  the  dark  ages,  em- 
bracing ten  or  eleven  centuries.  Protestants  very  clearly  see  in 
those  ages  all  the  present  doctrines  of  the  Catholic  Church,  which 
they  are  pleased  to  condemn  under  the  general  head,  Popery. 

It  is  thou  ;\  fact,  that  the  way  of  tradition  has  operated,  securely 
and  certain!/. .  from  the  present  year  1862  back  through  past  cen- 
turies, up  to  ( we  are  at  a  loss  to  ascertain  the  period,  which  Pro- 
testants fix  upon  as  the  precise  time,  when  the  Church  of  Christ 
fell  into  Popery,  but  we  will  say)  the  fourth  century.  During 
fourteen  centuries,  therefore,  the  way  of  tradition,  as  contended 
for  by  the  Catholic  Church,  has  secured  her  faith,  one  and  un- 
changed, through  every  part  of  the  world.  And  those  who  sepa- 
rated from  that" faith,  during  these  fourteen  centuries,  have  been 
compelled  to  spurn,  contemn,  and  decry  the  conservative  autho- 
rity of  tradition,  upheld  as  it  now  is,  and  has  been,  by  the  supreme 
authority  of  the  Church. 

To  this  add,  what  we  have  hitherto  demonstrated,  that  < 
tianity  was  established  by  oral  tradition;  that  for  the  first  four 
centuries,  from  the  time  of  the  Apostles  to  the  authoritative  de- 
cision of  the  Church  in  settling  the  canon  of  scripture,  the  way  of 
tradition  remained  in  full  authority  and  exercise  ;  that  finally,  this 
way  was  commended  by  scripture  ;  and  you  have  the  whole  eigh 
teen  centuries  of  the  Christian  era,  by  means  of  tradition  and  the 
authority  of  the  Church,  safely  preserved  in  the  knowledge  and 
practice  of  Christian  doctrine,  as  first  delivered  by  Chi 
Apostles. 

This  way  of  tradition,  linking  as  it  does  generation  with  gi 
ration,  ana  causing  those  who  depart  from  the  theatre  of  pres 
things  to  leave  the  deposite  of  faith  as  they  had  received  it,  t(] 
those  who  succeed  and  take  their  places,  could  never  lead  to  false-  ' 
hood  in  faith,  and  superstition  in  practice,  unless,  as  some  writer 
quaintly  remarks,   "all  Christians  should  retire  at  night  to  sleep, 
and  forget  the  faith  they  believed  and  the  things  they  practiced, 
and  all  wake  up  next  morning,  with  a  new  faith  and  novel  ob- 
servances." 

The  three  considerations,  which  we  have  proposed,  and  which 
we  think  have  been  sufficiently  proved,  give  great  force  to  that 


THE    TR1  RCIi.  53 

venerable  testimony,  famished  by  the  nnani 

great  fathers  and  doctors  of  pa  ho,  from  their  works,  still 

tell  us  the  faith  believed  in  their  own  times. 

which  preceded  them.     They  convince  us  that. 

primitive  times,  believed  that  the  Church  of  Chi 

with  a  supreme,   unerring  authority  to   propound    ! 

mine  disputes,  and  to  govern  and  guide  the  faithful. 


CHAPTER  X. 

The  Infallibility  of  the  Church  is  secured  by  Divine  promise  nn  1   protection — But 
the  principle,  upon  which  it  Is  <  ' 

been  delivered,  would  insure  a  sort  of  human  infallibility — A  Divine  revelation 
needs  an  Infallible  teacher — Individual  inspiration  was  not  promised,  nor  has  it 
been  given — The  Bible,  with  private  judgment,  h 

nl  sects — All  points  are  debated — Che  Catholic  doctri 
principles  and  avowals  of  the  first  reformers — .Summary  ami  ' 

The  true  Church,  as  we  have  shown,  is  demonstrated  by  the 
tradition  of  ime  tradition  declares  the  existence 

of  a  supreme,  infallible  authority  in  the  Church  By  the  way  of 
authority,  Christians  of  all  times  have  been  able  to  distinguish 
Apostolical  doctrines  from  human  opinions.  At  ;ill  times,  it  was 
to  the  divinely  constituted  tribunal  of  the  Church  that  questions 
concerning  faith  were  brought.  By  this  tribunal  such  questions 
were  judged  and  decided.  Thus  fell  Sabellianism,  Donatism, 
Arianism,  Nestorianism,  Eutychianism,  Pelagianism,  Semipela- 
gianism,  Monotl^elytism,  Iconoclastism,  Berengarianism,  Lollard- 
ism,  and  all  heresies.  By  the  same  authority.  Protestantism  has 
been  condemned. 

Moreover,  we  maintain  that  if  this  authority  were  not  by  God 
protected  from  error  and  made  infallible,  it  would  still,  of  its  na- 
ture, be  most  venerable  and  respectable.  It  would  possess  a  kind 
of  human  infallibility,  so  that  men  would  be  more  certain  of  being 
right  and  of  believing  truth,  while  submitting  to  its  teaching  and 
guidance,  than  they  could  possibly  be,  in  obeying  any  other  au- 
thority on  earth,  even  that  of  their  own,  presumed  infallible,  pri- 
vate judgment. 

When  the  Apostles  constituted  pastors  to  teach  what  they  had 
themselves  learned  from  their  master,  they  must  have  instructed 
these  pastors  well  and  thoroughly.  These  pastors  taught  others 
as  they  had  been  taught  themselves,  and  again  the  others  taught 
their  successors.  Each  class  could  not  possibly  forget,  or  cease 
to  know,  what  they  had  learned  from  their  predecessors.     They 


54  UK   TRUE    CHURCH 


v-ite  of  doctrines  identified  with  observa 
whi<  i  it  was  their  "duty  to  transmit  to  faithful  men.  The  Apostles 
had,  in  different  i  mi  n  tries,  adopted  the  same  means  tor  transmit- 
In  these  different  countries,  there  were  pas 
tors  and  ChYistian  people,  associated  together  for  the  preservation 
of  the  same  holy  and  cherished  deposite.  These  countries  were 
separated  by  distance,  by  manners  and  customs,  by  local  preju- 
dices and  interests,  by  difference  of  political  government,  but  all 
conscientiously  recognized  the  same  sacred  duty  to  preserve  and 
tran.-mit,  in  its  purity  and  integrity,  the  holy  deposite  of  faith. 
Couiil  all  the  pastors  at  once  forget  the  doctrines  of  faith  ?  Could 
all  hi-  guilty  at  one  time  of  an  attempt  to  corrupt  them  ?  Could 
all  unanimously  conspire  to  deceive  the  faithful,  and  to  impose 
doctrines  not  transmitted  by  those  who  had  preceded  them  ? 
Could  the  faithful,  every  where  dispersed,  and  so  separated  by 
distil  nee,  difference  of  language,  and  other  circumstances,  forget 
what  had  been  delivered  and  believed,  previously  to  such  pre- 
sumed conspiracy?  And  could  all  this  have  taken  place  without 
any  protest  from  any  part  of  Christendom,  and  without  any  evi- 
dence of  such  a  revolution  being  found  in  the  pages  of  history  ? 
There  was  an  impossibility  of  such  an  event  in  the  very  nature  of 
things;  and  this  impossibility  has  been  the  same  in  every  age, 
from  the  times  of  the  Apostles  down  to  our  own.  For  at  any 
given  epoch  of  time«  past,  the  Church,  both  the  teachers  and 
believers,  must  have  known  the  doctrines  then  believed,  and  the 
doctrines  believed  by  their  immediate  predecessors. 

The  moral  impossibility,  of  a  unanimous  conspiracy  to  corrupt 
faith,  is  apparent  to  every  reflecting  mind.  And  even  were  all 
the  pastors  able  to  conceive  a  design  to  commit  so  heinous  a 
crime,  there  was  a  practical  impossibility  to  destroy,  from  among 
the  Christian  people  every  where  dispersed,  the  then  prevailing 
faith,  revered,  because  held  by  their  forefathers,  and  even  because 
professed  by  themselves  up  to  the  very  period  when  this  supposed 
attempt  was  made  to  induce  them  to  believe  something  never 
before  known.  A  unanimous  conspiracy  to  change  the  doctrines 
of  faith  was  then  morally  and  practically  impossible,  and  history 
attests  that  whenever  partial  attempts  were  made  to  effect  s 
innovations,  an  alarm  was  immediately  sounded ;  on  every  s: 
the  faithful  denounced  the  novelty;  and  the  Church,  when  she 
could  not  by  gentle  measures  apply  a  remedy,  and  win  back  tnPI 
innovators  to  the  true  faith,  fearlessly  and  firmly  used  the  sword 
of  excommunication,  and  cut  them  off  as  rotten  branches. 

Error,  then,  could  not  reach  the  whole  body  of  pastors,  receiv- 
ing and  transmitting  the  doctrines  of  faith  as  a  traditionary  depo-  ' 
site.     And,  therefore,  there  was  in  the  nature  of  things,  an  au- 
thority infallible,  or  not  subject  to  error,  in  the  Universal  Church, 
because  of  her  universal  and  firm  adherence  to  the  traditionary 


THE   TR1  55 

doctrines  of  faith.     The  way  of  trn 

of  historical  certitude,  which,   thoup-h.  it  ^ till   he 
was  nevertheless  in  its  result  in 
ppreciation  of  this  argument  will  cause  us  i 
dmit  the  claim  of  the  Church  to  that  Divine  p.. 
fallibility  which  is  grounded  on  the  express  in  com 
tu  her  by  Jesu 

Another  strong  proof,  : 
of  his  Church,  tl  ed  by  his  promt  ist  the  danger  of 

error,  to  b  preserving  the  unity  of  faith  and  Chris- 

tian communion,  is  also  <\?(\\<  insufficiency  of  any 

r  means  Known  to  mankind. 

For,  first,  the  way  of  individual  inspiration  by  the  Holy  Ghost, 
to  which  some  have  impiously    pretended,    never   was 

promised  by  Almighty  Cod.  And  that  it  never  w.i  -iven.  as  » 
general  means  for  securing  the  unity  of  faith  and  Christian  com- 
munion, is  sufficiently  evident  from  the  varying  and  <■  mtradictnry 
Sentiments,  opinions,'  and  views  of  those  who  pretended  to  have 
received  the  benefit  of  such  divine  illumination. 

/'////,    That  the  scriptures,  as  mere  writ]    l 
vidua]  judgment,  cannot  secure  the  unity  of  faith  and  Christian 
communion,  is  more  than  evident  from  the  th 

which  divide  Protestants,  who 
all  alike  profess  to  be  guided  and  instructed 
xVll  seets.  and  even  individual  Pro! 
tares  in  their  ov.  Their  interpn 

contradictory.     And  amid  the  noise  ami 

scriptures  themselves  are  unable  to  interpose,  and  say  "  I  will 
decide  these  controversies."  They  are  dumb  and  silent,  till  each 
speaker  lends  them  his  own  voice,  and  then  they  are  forced  to 
speak  his  sentiments,  and  not  their  own.  "  The  Lutherans  ad- 
mitted one  only  person  in  Christ.  Calvin  and  l>eza  admitted  two 
persons,  with  Nestorius.  Luther  and  his  followers  maintained 
that  the  divine  nature  suilered  and  died  ;  Beza  pronounced  this 
a  blasphemy.  Calvin  advanced  the  impiety  that  God  is  the  au- 
thor of  sin;  the  Lutherans  pronounced  this  an  abominable  error. 
Luther  pretended  that  the  humanity  of  Christ  is  ubiquitous,  or  in 
all  places:  this  was  denied  by  Zuinglius.  Calvin  maintained  that 
the  children  of  the  Saints  are  saved  even  without  Baptism,  Lu- 
ther contended  for  the  contrary.  Luther  discovered  in  the  scrip- 
tures three  sacraments,  viz  :  Baptism,  the  Eucharist  and  Pen- 
ance;  Calvin  admitted  the  first  two,  rejected  the  last,  and  disco- 
vered iu  the  scriptures  another:  viz,  orders,  which  last  Luther  re- 
jected. Zuinglius  denied  that  orders  and  penance  are  sacra- 
ments, but  admitted  Baptism  and  the  Eucharist.  Luther  main- 
tained that  in  the  Eucharist,  Jesust  Christ  is  to  be  adored  as 
really  and  truly  present,  at  the  moment  of  communion;    and 


56  i  LIE   TRUE   CHURCH. 

Calvin  loudly  contended  that  this  is  idolatry.    Melaucthon 
afterwards  an  associate  of  Luther,  said  that  good  works  arc  n< 
gary  for  eternal  salvation  ;  the  followers  of  Calvin  strenuously  op- 
posed this  doctrinejM 

Some  Protestant  sects  maintain  the  necessity  of  baptism,  others 
say  it  is  only  a  ceremony,  useful  but  not  necessary.  Some  say  that 
grace  is  really  conferred  by  the  sacraments,  others  that  the  sacra- 
ments are  not  channels  of  divine  grace.  The  Quakers  will  use 
no  water  in  baptism ;  other  denominations  of  Protestants  rely 
greatly  upon  water,  and  insist  on  immersion.  Some  Protestants 
teach  the  divinity  of  Christ,  others  teach  that  Christ  is  not  God. 
Some  inculcate  the  advantage  of  confession  ;  others  ridicule  it. 
Some  advocate  Apostolical  succession ;  others  laugh  at  this,  and 
maintain  that  the  people  can  choose,  appoint  and  empower  their 
own  ministers.  Some  speak  of  the  necessity  of  Christian  unity 
in  doctrine  and  discipline ;  others  look  upon  this  as  altogether  un- 
necessary, and  think  it  unimportant  with  which  class  of  Christians 
a  person  communes,  provided  he  is  not  a  member  of  the  Catholic 
Church.  But  all  of  these  speak  of  the  doctrines  of  Christ;  of 
the  truths  of  the  gospel ;  of  Faith ;  of  the  ordinances  of  Christ ; 
of  salvation  ;  of  the  Church ;  of  damnation  ;  of  the  day  of  judg- 
ment; of  the  good  and  the  bad;  of  the  different  destinies  to 
which  saints  and  sinners  are  reserved;  and  all  affectionately, 
boldly,  and  eloquently  appeal  to  the  written  word  of  God.  And 
still  the  written  word  of  God  is  not  able  to  silence  their  disputations, 
or  reconcile  their  contradictions.  Why  so  ?  For  the  simple  and 
apparent  reason,  that  Christ  did  not  select  "the  scriptures  alone," 
as  the  means  of  making  known  to  mankind  his  revelations.  Had 
he  selected  this  way  he  would,  in  his  infinite  power,  have  made  it 
adequate  to  the  task.  The  diversity  of  sects,  all  appealing  to 
scripture  to  authorize  their  contradictory  doctrines,  proves  that 
scripture  alone  is  not  able  to  induce  men  to  embrace  the  same 
doctrines  of  faith,  and  to  practice  the  same  religious  observances, 
and,  therefore,  manifests  that  Christ  could  not  have  intended,  and 
did  not  intend,  this  as  "the  only  rule  of  Faith  and  judge  of  con- 
troversies." 

But  if  he  did  not  intend,  either  the  way  of  individual  illumina- 
tion, and  divine  inspiration  to  each  believer,  or  the  way  of  scrip- 
tures interpreted  by  private  judgment,  he  must  have  designee 
that  way,  contended  for  by  Catholics,  viz :  The  unerring  teacmiP 
authority  of  the  Church,  expounding  the  written  and  unwritten 
revelations  of  God.  For  it  is  plain,  that  these  three,  are  the  only 
means,  known  to  men,  which  he  could  have  selected,  and  if  he 
did  not  select  either  of  the  first  two,  he  must  have  chosen  the  last, 
or  none  at  all. 

*  These  facta  are  set  forth  in  the  work  of  Cardinal  Cotti,  sur  La  Vraie  EglJse, 
cited  bjrDelanro-Dubez,  in  his  address  of  The  Converted  Atheist. 


THE   TRI  RCH.  57 

We  might  further  confirin  the  Catholic  tenet  on  this  subject,  by 
an  exposition  of  the  principles  and  express  avowals,  of  the  first 
reformers.  We  have  not  space,  however,  in  a  brief  tract,  for  a 
detailed  exposition,  and  can  only  direct  the  reader's  attention  to 
some,  of  the  many,  proofs  of  the  Catholic  doctrine,  which  might 
be  gathered  from  the  admissions  exprer 
which  may  be  seen  in  Protestant  writers. 

The  early  reformers  maintained  that  the  essential  form  of  the 
trife  Church,  consists  in  a  pure  preaching  of  the  true  doctrines, 
and  a  right  administration  of  the  sacraments  of  Christ,  and  con- 
sequently, error  must  destroy  the  Church,  by  destroying  its  essen- 
tial form.  Hencfe  Whitlaker  represents  Luther,  as  giving-  seven 
marks  of  the  true  Church,  of  which  the  first  is  "the  sincere  and 
pure  preaching  of  the  gospel."  This  only,  of  all  the  seven,  Lu- 
ther made  essential."* 

But  if  the  pure  sincere  preaching  of  the  gospel  was  to  be  a 
mark  of  the  Church,  of  course  then  Christ  designed  the  Church 
always  to  preach  the  gospel  purely  and  sincerely.  To  do  this  she 
must  have  the  attribute  of  infallibility,  contended  for  by  Catholics. 

Calvin  said  in  his  epistle  to  Francis  1st: 

"We  assert  that  tjie  form  of  the  Church  is  contained  in  the 
pure  preaching  of  the  word  of  God,  and  in  the  legitimate  admin- 
istration of  the  sacraments." 

Du  Moulin,  in  his  first  book  against  Cardinal  Perron,  said — 

"  Since  the  true  Church  is  opposed  to  schismatic  s  and  heretics, 
it  is  certain  that,  as  heretical  Churches  have  no  other  mark  by 
which  they  may  be  discerned  but  false  doctrine  ;  so  the  true  Church 
is  discerned  by  true  doctrine." 

The  same  writer  said  : 

"  That  is  the  true  Church  which  is  held  together  by  the  profes- 
sion of  the  true  Faith,  and  communion  of  the  sacraments." 

Again  : 

"  True  faith  and  doctrine  enter  into  the  definition  of  the  Church, 
and  make  part  of  its  definition." 

Duplessis,  in  his  treatise  of  the  Church,  chapter  fourth,  says, 

"  To  administer  the  word  and  sacrameuts  purely,  are  essential 
marks  of  the  Church." 

Although  these  reformers  pretended  that  the  preaching  of  true 
doctrines,  and  the  right  administration  of  the  sacraments,  were 
l^e  marks  of  the  Church,  in  order  that  they  might  evade  those 
arguments  advanced  by  Catholics  to  show  that  they  were  cut  off 
from  the  Church,  because,  having  no  claim  to  Unity,  Catholicity, 
Sanctity,  and  Apostolicity,  the  real  marks  of  the  Church,  yet,  in- 
asmuch as  they  made  the  form  of  the  Church  to  consist  in  the 
true  faith  and  right  administration  of  the  sacraments,  we  avail 

*  Whittaker,  Ccmt.  2  qu.  5.  Cap.  17. 


5S  HIE    TilVK    CHURCH. 

ourselves  of  their  avowal  to  show  that  the  Church  enjoys  the  pre- 
rogative of  infallibility.  For,  if  true  doctrine  ami  true  faith  be 
the  essential  form  of  the  Church,  the  Church  must  be  infallible 
as  long-  as  she  exists.  Because  by  the  loss  of  true  doctrine,  she 
perishes  in  her  very  essence.  Either  then  she  always  pos- 
and  teaches  true  doctrine,  or  perishes  totally,  as  soon  as  she  adopts 
and  inculcates  error. 

If  then  the  Church,  which  Christ  established,  has  persevered 
down  to  our  times,  she  has  also  continued  to  possess  and  preftch; 
the  truth  infallibly.  But  if,  at  any  time,  she  adopted  and  taught 
error,  she  essentially  perished,  and  now  Christ  has  no  Church 
upon  earth.  Luther  made  a  Church,  and  so  did  Calvin,  and  so 
did  the  King  of  England,  and  so  did  John  Wesley,  and  so  did 
Mr.  Campbell,  and  many  others  have  undertaken  the  same  great 
work.  Yet  certainly  none  of  these  was  the  Church  which  Christ 
founded.  We  know  positively  who  made  them,  and  when,  and 
where,  they  were  first  established.  We  know  their  history,  and 
are  fully  acquainted  with  their  various  vicissitudes,  and  contra- 
dictory proceedings.  Wre  have  no  evidence  in  scripture  that  men 
should  hear  and  obey  the  Church  founded  by  Luther  or  Calvin,  or 
by  the  King  of  England,  or  by  John  Weajpy,  or  by  any  modern 
founder  of  ChnrcheS» 

If  the  Church  which  was  founded  by  Jesus  Christ,  could  adopt 
and  teach  error,  and  thereby  essentially  perish,  by  a  stronger  rea- 
son, the  Churches  which  men  have  founded  can  teach  errors.  If 
the  Church  which  Jesus  Christ  founded  has  thus  perished,  no  true 
Chinch  now  exists,  and  we  are  neither  wise  nor  secure,  in  yielding 
obedience  to  any  of  these  Churches,  which  men  have  established 
to  suit  their  own  peculiar  fanciesSBj 

So  that,  if  Christ  founded  a  Church  and  wished  it  to  persevere 
and  be  perpetuated  till  the  end  of  time,  and  if  its  essential  form 
consist,  as  the  first  reformers  maintained,  in  the  pure  preaching  of 
true  doctrines,  and  the  right  administration  of  the  sacraments, 
then  the  Church  is  essentially  infallible.  The  perpetual  preser- 
vation of  true  doctrine,  and  perpetual  preaching  of  the  same,  is 
infallibility. 

Why  did  Luther  say  :  "  Hereticus  ero,  si  postquam  ecclesia  d< 
terminaverit,  non  tenuero," — "I  will   be  a  heretic,  if   after  the 
Church  shall  have  determined  something,  I  will  not  hold  it"^H 
unless  he  admitted  the  unerring  authority  of  the  Church  ? 

And  further,  he  admitted  that  the  Cardinal'of  Cambray,  had 
"  very  learnedly  proved  that  the  Universal  Church  cannot  err." 

Calvin  said, 

"When  we  are  in  the  bosom  of  the  Church  we  are  secure  of 
having  the  truth  with  us."f 

*Luth.  in  Resp.  ad.  Dlolag.  gylv.  tlnst.  4.  Cap.  1. 


I 


59 


ie  author  declan 
Church."  \    ■'   '  . 

confesses  that  "together  with  the  genuine  dnctv 
gospel,  is  so  to  be  joined  the  sense  of  the  Chin 
vedly  be  called  the  keeper  and  interpreter  01 

Calvin  must  have  believed  that  the  Church  coin. 
he  made  these  avowals. 

Beza,  in  his  book  on  to  ■  ;'  the  Church,  says  that  "the 

Cburch  of  Christ  is  a  school,  in  which  the  word  of  the  Lord  is  to 
be  learned  that  it  may  be  rightly  understood,"  and  this  avowal 
supposes  the  Church  with  unerring  authority. 

Du  Moulin,  in  his  work  alr<  bo,  again >t   Cardinal 

Perron,  sa 

"  Whosoever  is  assured  that  he  is  in  the  true  Church,  is  assured 
that  he  has  the  true  faith  and  doctrii 

How  can  he,  who  is  in  the  true  Church,  be  assured  of  true,  doc- 
.  unless  the  true  Church  infallibly 

It  seems  to  have  heen  the  intention  of  God  to  m 
crs  condemn  their  own  rash  work,  and  to  say  to  tli 
tUO,    to   j  '11  — "  out  of  i 

thee,  wicked  serva 

Hear  Luther,  in  his  contest  with  Zuinglius  and  Ocolampadius : 

"  If  the  world  is  to  subsist  much  loi 
different  interpretations  which  the; 

that  there  remains  no  other  way  for  us  to  preserve  the  unity  of 
faith,  but  to  receive  the  decr<  < 

under  their  authority." 

Hear  Calvin,  in  his  epistle  to  Melancthon  : 

"It  is  important  that  no  suspicion,  of  the  divisions  that  are 
amongst  us,  should  pass  to  future  ng-es.  For  it  is  ridiculous  be- 
yond what  can  be  imagined,  that  after  having  made  rupture  with 
the  whole  world,  we  agree  so  little  among-  ourselves  in  the  very 
commencement  of  our  reform." 

Listen  to  Duditius  exclaiming: 

"  How  are  ours,  dispersed,  agitated  by  every  wind  of  doctrine, 
driven  hither  and  thither  on  every  side.  What  their  religious 
sentiments  are  to-day,  you  may  perhaps  learn  ;  what  they  will  be 
to-morrow,  it  is  impossible  to  divine.  In  what,  if  you  please,  do 
all  those  agree,  who  make  war  against  the  Roman  Pontiff?  From 
'  first  to  last,  run  through  their  articles,  you  will  see  nothing  ad- 
vanced by  one  of  their  doctors,  that  immediately  is  not  by  another 
denounced  as  impiety.  They  make  a  new  symbol  every  month, 
menstruam  jidem  habent." 

Hear  Melancthon  saying  that : 

"  The  Elbe  could  not  furnish  him  with  water  enough  to  weep 
over  the  misfortunes  of  a  divided  reformation." 

*  Calvin,  de.  scand.  p.  102, 


60  1  HE   TRUE    CHURCH. 

The  Calvinists  wore  also  forced  to  recognize  and  admit  the  r 
cessity  of  a  definite  authority.  In  their  discipline,  they  required 
all  to  submit  to  the  decision  of  a  national  synod,  and  settled, 
"that  if  any  one  refused  to  acquiesce  in  this  decision  in  all  points, 
publicly  abjuring-  his  errors,  he  should  be  cut  off  from  the  Church.'! 
Men,  who  left  the  Catholic  Church,  where  the  authority  is  Divine, 
were  compelled  to  submit  to  authority  professedly  human  and  fal- 
lible. 

And  in  point  of  fact,  all  those  who  belong  to  any  of  the  sects,  and 
submit  to  be  taught  and  governed  by  the  Confessions  of  Faith  and 
standards  of  those  Churches,  do  really  yield  obedience  to  autho- 
rity. We  cannot  see  what  such  have  gained  in  throwing  off  the 
authority  of  the  Catholic  Church.  It  is  certainly  no  consolation 
to  know  that  the  authority,  to  which  they  now  willingly  submit, 
is,  by  its  own  admission,  a  human,  fallible,  erring  authority.  It 
is  no  consolation  to  know,  that  in  believing  its  doctrines,  they  may 
believe  errors,  and  in  submitting  to  its  guidance,  they  may  be  con- 
ducted kl  into  the  ditch."  All  Protestants  who  submit  to  any 
Church,  not  the  Catholic  Church,  by  that  very  fact  condemn  them- 
selves. Because  their  ancestors  first  became  Protestants,  in  con- 
tempt of  the  authority  of  the  Catholic  Church,  and  assumed  to 
judge  for  themselves;  but  by  submitting  to  any  other  Church, 
they  no  longer  judge  for  themselves,  but  let  such  Church  judge 
for  them.  They  condemn  themselves,  because  by  submitting  to 
any  Church,  they  show  that  they  cannot  judge  for  themselves  as 
they  had  undertaken  to  do,  when  they  threw  off  the  authority  of 
the  Catholic  Church.  In  yielding  obedience  to  a  Church,  they 
show  the  necessity  of  submission  to  authority,  and  consequently 
show,  that  they  should  not  have  revolted  against  the  authority  of 
the  Catholic  Church.  For  if  t4ie  authority  of  any  Church  should 
be  respected,  it  is  evidently  the  authority  of  that  Church  only, 
against  which  Protestants  revolted  in  the  beginning. 

How  can  we  sufficiently  admire  the  wisdom  and  goodness  of  the 
Divine  Saviour,  in  having,  amid  the  mighty  ocean  of  human 
thought,  theory,  and  opinion,  placed  that  immovable  rock  upon 
which  his  Church  stands,  whose  base  rests  solidly  as  the  earth's 
foundations,  and  whose  top  rises  among  the  clouds  of  the  upper 
Heavens ! 

How  can  we  admire  sufficiently  that  astonishing  knowledgPH 
the  human  heart,  that  perfect  acquaintance  with  the  passions,  the 
weaknesses  and  wants  of  man,  displayed  by  the  Redeemer,  in 
thus  entrusting  him  to  the  care  of  his  Church !  Well  did  he  un- 
derstand that  love  of  variety  and  change,  that  desire  for  a  name 
and  reputation,  which  urge  men  forth  upon  the  world  to  achieve 
new,  unheard  of  deeds,  to  erect  or  subvert,  to  stir  and  agitate,  to 
theorize  and  execute,  to  do  something,  good  or  bad,  that  may  dis- 
tinguish them  from  the  common  mass,  and  raise  the  bubble  of 


rttfi  true  cnrr;  61 

their  personal  glory  upon  the  elastic  breath  of  popular  applause. 
He  would  not  trust  his  divine  religion  to  the  corrupt  influence  of 
human  passions  and  desires,  but  while  these  might  sport  as  they 
e  with  human  institutions  and  theories,  he    ;     red  religion 
under  the  protection  of  an  authority,  which  was  a  I 
.•port.     This  is  the  eternal  "  pillar  of  truth'' 
•  of  present  things,  rises  more  firmly  and  si.' 
g  pyramids,  wb  gth  can   he  shivered  by  the  light- 

i  of  no  tempest,  wh"  m  be  upheaved  by  no  earth- 

ainsfc  which  the  corroding  tooth  of  time  will   be 
powerless.     For  eighteen  centuries  and  more  this  pillar  has  stood 
firm  and  solid,  amid  the  heavings  of  change  and  revolution.     ])y- 
a  and  empires  have  ml  fallen-— nations  have  been 

born  and  perished — crowns  and  have.  throu_l:  ... 

of  races  now  extinct,  passed  from  prince  to  prince— nations  have 
become  Christian  and  again  relapsed — new  countri<  i 

discovered — change  has  passed  over  the  face  of  the  physical,  po- 
litical and  social  world — all  has  been  in  commotion.     And  still 
itholie  Church,  "the  pillar  and  ground  of  truth.  '  with  her 
unerring  authority,  has  continued  to  stand,  and  prosper. 

This  miracle  is  of  itself  enough   to  point  the  imjnirer  to  the 
Church.     Tt  is  a  thtng  wvident — a  light   which  cannot  be 
city  on  the  top  of  mountains,  to  whir 
tinned  to  flow,  demanding  to  have  their  names  inscribed  on  the 

We  wil!  briefly  resume,  and  conclude  : 

hrist  established  his  Church  to  teach  his  religion. 
lie  intended  this  Church  to  exist  visibly  and  perpetually. 
:}.    It  could   not  exist  visibly  and   perpetually  as  his   Church, 
without  perpetually  teaching  his  true  doctrines. 

4.  It  could  not  perpetually  teach  his  true  doctrines  without 
being  infallible. 

We  have  proved,  from  plain  texts  of  scripture,  that  the 
Church  founded  bv  Christ  was  invested  with  the  attribute  of  in- 
fallibility. 

We  have  shown  from  the  uninterrupted  practice  of  the 
Church,  that  she  always  considered  herself  in  possession  of  this 
attribute. 

:    We  have  shown  that  the  fathers,  and   eminent  writers  of 
e  first  ages,  recognized  infallibility  as  the  undisputed  attribute 
of  the  Church  of  Christ. 

8.  The  Catholic  Church  only,  claims  the  possession  of  this  at- 
tribute, while  oi Iters  admit  that  they  are  without  it. 

!).  The  present  Catholic  Church  shows  an  uninterrupted  exist- 
ence, from  the  present  period,  back  to  the  times  of  Christ  and  his 
Apostles. 

10.   Protestant  Churches  have  all  been  founded  since  the  period 


Fcne 


62  ROD, 


of  Luther's  revolt  against  the  Catholic  Church.     They  ha 
been  cut  off  from  her,  because  they  refused  submission  to  her  au- 
thority. 

11.  Protestants  were  forced  to  deny  the  existence  of  an  uner 
ring  authority,  in  order  to  justify  their  schism  from  the"  Catholic 
Church.  But  the  reformers,  in  some  avowals  of  their  wril 
and  all  Protectants  who  submit  to  any  Church  authority,  have  vir- 
tually condemned  themselves,  and  shown  that  they  should  have 
submitted  to  the  just,  the  divinely  constituted,  and  time-conse- 
crated authority  of"  the  Catholic  Church- 
There  lore  :  4 

If  there  be  upon  earth,  a  Church  founded  by  Christ,  as  all 
Christians  admit  there  is,  it  must  be  the  present  Catholic  Church* 
•She,  and  no  other,  is  the  True  Church. 


CONTENTS 


CHAPTER  I 


'unit  that  tl  ir;i 

of  Christ — Assumptions  of  Protestants  against  the  Catholic 
Church,  -  -  -  -  8     % 

■  U?TER  III. 

ined — It  is  ■ 

ed  with  Infallibility':  11 

'AFTER  IV 

Infallibility  of  the  Church  is  a  question  e.i"  fact — Did  Christ 
authorize  unerringly  the  truths  of  Chris- 

tianity .'  The  Protestant  sophism  of  a  "vicious  circle" — The 
real  "vicious  circle"  of  Pro.v.-tants — A  sacred  Hierarchy  con- 
stituted  by  Christ — The   Apostles  and    the   Primacy  of  St. 

1  1 

•    CHAPTER  V. 

le  by  Jesus  Christ  to  the  Hierarchy — Tour  im- 
portant truths  to  be  considered — Christ's  Prediction  and  its 
fulfillment— The  Spirit  of  Truth  given  to  the  Church,  -  10 

CHAPTER  VI. 

Further  proofs  from  Scripture  of  the  unerring-  authority  of  the 
Church — The  Apostles  were  to  have  successors — Christ's 
Ministry  would  be  always  needed,  and  therefore  would  be 
always  perpetuated,         -  -  -  -  2i 


64  CONTENTS. 


CHAPTER  VII. 

The  powers  to  be  exercised  and  the  Sacraments  to  be  adminis- 
tered were  for  the  benefit  of  the  people,  hence  the  Ministry 
must  be  perpetuated — The  true  doctrines  of  Christ  must  be 
taught,  and  the  teaching  body  must  teach  them  truly,  that  is 
iut'allibly — This  further  proved  from  the  necessary  unity  of 
the  Church— Protestants  believe  that  the  authority  which 
Christ  gave  to  his  Church  was  a  fallible  authority — Have 
they  any  Scripture  to  prove  this  belief? — Some  parts  of  Scrip- 
ture they  only  use  to  refute  them :  can  they  prove  nothing  in 
their  own  favour  from  them? — To  protest  or  destroy  is  easy, 

CHAPTER  VIII. 

A  further  proof  is  derived  from  the  conduct  and  practice  of  the 
Church — The  Pastors  always  taught  with  an  authority  which 
implied  Infallibility — The  Councils — Vain  effort  of  Protes- 
tants to  evade  this  argument, 

CHAPTER  IX. 

A  few  testimonies  from  the  Fathers — The  testimony  of  tradi- 
tion-«-Three  considerations  especially  worthy  of  attention — 
The  statement  of  Dean  Paulin  de  Cressy  as  to  Archbishop 
Uslier's  declaration  respecting  the  variations  in  the  manu- 
scripts vt'  the  Greek  Testament,  -  ^ 

CHAPTER  X. 

The  Infallibility  of  the  Church  is  secured  by  Divine  promise  and 
protection — But.  the  principle,  upon  which  it  is  exercised,  of 
handing  down  nothing  but  what  has  been  delivered,  would 
insure  a  sort  of  human  infallibility — A  Divine  revelation  needs 
an  Infallible  teacher — Individual  inspiration  was  not  promised, 
nor  has  it  been  given — The  Bible,  with  private  judgment,  has 
engendered  all  kinds  of  heresies  and  sects — All  points  are 
debated — The  Catholic  doctrine  confirmed  by  the  principles 
and  avowals  of  the  first  reformers — Summary  and  Conclusion, 


